THE 

CHRISTIAN ALPHABET, 



THE 

CHRISTIAN ALPHABETS 



CONSISTING OF 

I. AN EVIDENCE OF GENUINE CHRISTIANITY ; 

II. ITS EVER UNCHANGEABLE IDENTITY ; IN FINE, 
III. ITS RESEMBLANCE WITH THE HUMAN FRAME. 

TOGETHER WITH 

AN APPENDIX, 
Pointing out the Means of effecting the necessary 

PEACE OF CHRISTENDOM. 

THE WHOLE ILLUSTRATED BY A 

Scriptural, Traditional, and Ocular Demonstration of 

By Andronicus M'Cartan, M. D. 

Late Physician to the Royal French Forces at Valenciennes, Author of a 
Practical and Theoretical Treatise on the Croup, Fellow of the 
Medical Society of London, and one of the Physicians 
appointed by the Royal Jennerian Society. 



1 | na ^ on anc * kingdom that will not serve 

tfyzz 

shall perish : yes, those nations shall be utterly wasted. Isa. lx. 12. 



i LONDON : 

PRINTED AND PUBLISHED BY 

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1811. 



ADVERTISEMENT. 



THE Editor of [the following considerations is not a divine; 
he therefore has no claim whatever to theological exactness; 
but only to common sense, to a sense of rational duty towards 
the Religion evidently established and preserved by God, if 
we can depend upon the united testimonies of scripture, tra^ 
dition and facts, or, in other words, if any thing be certain. 

He has added to every scriptural quotation and to every 
other sentence a letter or a number, to make the references to 
each of them both easier and shorter* The reader is re* 
guested to attend to every one of those references at ihefirst 
perusal of this sheet, and to omit them on a second reading. 

By so doing he will most easily be convinced, 1st, of the 
nicety, c zd, of the consistency of genuine Christianity. 

But what could induce the editor to publish tiny thing on 
a subject foreign to his medical profession, particularly in a 
language and country which are not his own, although he be 
a British subject'? The certainty, 

I. That, since Christianity is intended to save mankind, no 
man should be a stranger to Christianity. 

II. That common sense must be the same in all countries 
and tongues. 

III. That wheresoever any one is allowed _ to write against, 
any one should be allozvedto write for, Christianity, 

IV. That Christianity, intended to make us happy in the 
life to come, is also in this the best remedy against the greatest 
part of moral, physical, and political evils. 

V. That a physician ought to be still more fond of hu- 
manity and justice, than of nature, " Medicus vir bonus, 
natnrae peritus/' says Quintilian. 

VI. That in fine, all pretexts for disabling of thtir 
birth-rights, not only a respectable minority in England and 
Scotland, but the. most decided majority of Catholics in Ire- 
land, must be at an end, zvere it universally known that they 
continue Catholic, and refuse to become conformists or Dis- 
senters, only to comply with this divine laze ; 

IT IS BETTER TO OBEY GOD THAN MEN, Acts v. 25. 

As, however, the very conviction oj this fact is an effect, or 
beginning of Faith, and Faith is a heavenly gift, let us, 
therefore, first pray for it to the Supreme Giver of all good 
gi/'ts- 



i 



IMTROJD UCTIOM. 

" Almighty and Eternal God, Father of mercy, Sa- 
" viour of mankind, I humbly entreat thee by thy sove- 
" reign Goodness to enlighten my mind and to touch my 
" heart, that by true faith, hope, and charity, I may live and 
" die in the true religion of Jesus Christ. J am sure, that 
" as there is but one true. God, so there can be but one 
" true faith, one religion, one way oj salvation, and that 
" every other way which is opposite to this, can only lead 
(t to endless misery. It is this faith, O my God, which I 
te earnestly desire to embrace, in order to save my soul. 
<c I protest, therefore, before thy divine Majesty, and I de- 
" clare by all thy divine attributes, that I will follow that 
st religion which thou shalt shew me to be true, and that I 
*' will abandon, at whatever cost, that in which I shall 
(< discover error and falsehood. I do not deserve, it is 
" true, this favour, on account of my sins, for which I have 
" a profound sorrow, because they offend a God so good, so 
" great, so holy, and worthy of my love ; but what I do 
tf not deserve I hope to obtain from thy infinite mercy, 
" and I conjure thee to grant, through the merits of the 
" precious blood which was shed for us poor sinners by thy 
a begotten Son Jesus Christ. Amen. 11 



FIRST PART. 



THE 

EVIDENCE OF GENUINE' 
CHRISTIANITY, OR REVELATION. 



FAITH IS THE EVIDENCE OFT XI 1NGS NOT SEEN. HEB. 1X.1. 



A 3 



N. B. The Numbers and Letters at the Top and in the 
Middle of each Page indicate the Paragraph or Texts 
which it contains. 



1—7 



7 



CHAP. I. 



DIVINITY OF THE CHRISTIAN LAWGIVER AND LAW. 



Mentita est iniquitas sibi. Psal.xxvi. 12. valg, 

1. Let J. J. Rousseau himself, that most inveterate ene- 
my to revelation, prove its divine truth in a manner worthy 
of his literary reputation. 

2. Ubi bene,, nemo melius : abi male, nemo pejus. 

3. " The holiness of the gospel," says he in his Emile, 
" The holiness of the Gospel strikes me to the very heart. 
— — Behold the books of philosophers : with all their shew ? 
how insignificant do they appear compared with this !" 

4. "Is it possible for a book at once so sublime and so 
simple to be the work of a man ? Is it possible for the person 
whose history it relates to be a mere man ? Is there any- 
thing in it of an enthusiast or of a sectary ? What meekness! 
what purity of morals! what graceful interest in his instruc- 
tions ! what elevation in his maxims! what deep wisdom in 
his discourses ! what presence of mind, what wit, wliat 
exactness in his answers ! what an empire over his own 
passions I" 

5. " Where is the man, where is even the sage, who 
can act, suffer, and die without weakness or ostentation ?" 

6. " When Plato portrays his imaginary sage loaded 
with all the shame of crime, yet worthy of all the re- 
wards of virtue, he gives the true picture of Jesus-Christ. 
The likeness is so perfectly striking, that all the Fathers did 
acknowledge it, and that there can be no mistake about it." 

7. " Socrates dying without either pain or ignominy, 
easily supported his character to the end ; and if this easy 
death had not crowned his life, it might be questioned whe- 
ther Socrates, with all his wit, was any thing more than a 
sophist. He invented, they say, moral philosophy : but 
others had previously practised it ; he only said what they 
had done, he only lectured on the examples of others. Aris- 
tides had been just before Socrates came to say what justice 



5 



8—14 



is. Leonidas had laid down his life for his country, before 
Socrates taught it a duty to love one's native land. Sparta 
had been sober, before Socrates praised sobriety. Before 
he had defined virtue, virtuous men had filled Greece. But 
where among his countrymen could Jesus learn that sub- 
lime and pure morality, of which he stood alone both the 
pattern and teacher ?" 

8. " The death of Socrates, who moralizes quietly with 
his friends, is the happiest which can be wished for : that of 
•Jesus expiring in tortures, mocked and cursed by a whole 
nation, is the most horrid which can be dreaded." 

9. " Socrates taking the poisoned cup from the hand of 
a man in tears, blessed him ; Jesus, in the midst of the most 
frightful of executions, offered up prayers for his own execu- 
tioners. . . . Yes : if the life and death of Socrates be those of 
a sage, the life and death of Jesus-Christ must be those 
of a God " 

10. " Shall we say now that the Gospel is a mere inven- 
tion ? No, nothing in it has. the likeness of invention : and 
the deeds of Socrates, which no one doubts, are much less 
certified than the deeds of Jesus-Christ. In fact, it is only 
removing, but, by no means, answering the difficulty. For 
it would be much more impossible to conceive how se- 
veral persons could have agreed in making this book, than 
how one should have been its subject." 

11. "■Never could Jewish writers find either such an 
harmony or morality. In fine, the Gospel carries with it 
such marks of truth, so very great, so very striking, and 

y so perfectly out of the power of imitation, that its inventor 
would be much more astonishing than its hero.*' 

12.. But if no Jewish writers could find the harmony of 
the gospel, who could find the more striking harmony of the 
Old and New Testament ? 

13. Of the Old Testament, admitted not only by the 
-Christians of every denomination as ever held divinely in- 
spired, but even by the Jews, although it openly contra- ■ 
diet their pertinacious disbelief of the spiritual kingdom of 
Christ being as yet established. 

14. Of the New Testament, ev er admitted as the authenti- 
,cal word of God, not only by all the churches of the Ca- 
tholic universe, but by their adversaries, the Protestants for 
instance, in spite of .its opposition to their fundamental suppo- 
sition, that a few centuries after the propagation of the gospe 1 
*' All Christendom were at once drowned in abominab' 



A~-G 



9 



Idolatry," (Homily on the Peril of Idolatry, approved by the 
35th Of the 39 articles, part iii.) ; a system contradicted in 
almost every page of the Protestant Bible itself, as we are 
going to see. 



CHAP. II. 

SCRIPTURE. 

Heaven and earth shall pass azvay, but my words shall not 
pass away. Matt. xxiv. 35. 

A» Moreover I will make a covenant of peace with 
them. It shall bean everlasting covenant with them„ 
and I will place them and multiply them, and will set my 

SANCTUARY IN THE MIDST OF THEM FOR EVERMORE. 

Ezek. xxxvii. 26. (14.) 

B. The Redeemer shall come to Zion— — As for me, this 
is my covenant with them, A, saith the Lord, my spirit 
which is upon thee, and t)t£ (Hllor&# which I have put in thy 
mouth, gijall not il£pclCt OUt of thy mouth, nor out of the 
mouth of thy seed, nor out of the mouth of thy seed's seed, 
saith the Lord, from henceforth and for ever. Isa. lix. 20, 21, 

C. To the law and to the testimony: if they speak- 
not according to this word, it is because there is no light in 
them. Isa. viii. 20. 

D. An high-way shall be there, and a way, and it shall 
be called the way of holiness; the unclean shall not 
pass over it ; but it shall be for those : the way-faring men, 

THOUGH FOOLS, SHALL NOT ERR THEREIN. Isa. XXXV. 8. 

E. There is a way that seemeth right unto a man, but 
the ends thereof are the ways of death. Prov.xvi. 25. — 
Thy testimonies are very sure, holiness beeome'th thine 
house, O Lord, forever. Ps. xciii. 5. — There must be also 
heresies among you, that they which are approved, may be 
made manifest. 1 Cor. xL \9. — Jesus-Christ, the same 
yesterday, to-day, and for ever. Heb. xiii. 8. — The Lord 
added to tl)C C!)ttCC!) daily such as should be saved. Acts 
xi. 47. (14.) 

F. One Lord, one faith, one baptism. ~Eph. iv, 5. — 
Without faith it is impossible to please God. Heb. xi. G. — 
Faith is the evidence ot things not seen. Heb. xi. . ( «4.) 

G. The Church of the living Cod, the pillar 

.AND GROUND OF THE TRUTH. (E.) 1 Tim, UJ. O. — 'i he lift- 



10 



H-Q 



tion arid kingdom that will not serve thee (her), A, shall 
perish, yes those nations shall be utterly wasted. Isa. lx. 
12. on the Church. (14.) 

H. All scripture is given by inspiration of God, and is 
profitable for doctrine, for reproof, for correction, for in- 
struction in righteousness. C. 2 Tim. iii. 16. However, 

I. In St. Paul's Epistles There are some things hard to 
bje understood, which they that are unlearned and unstable 
wrest, as they do also the other scriptures, unto their own 
destruction. 2 Pet. iii. 16. 

J. No prophecy of the scripture is of any private in- 
terpretation. 2 Pet. i. 20. 

K. Remove not the ancient land -mark which thy fathers 
have set. Prov. xxii. 28. 

L. Why do ye also transgress the commandment of God 
by your tradition ? Mat. xv. 3. 

M. Brethren stand fast, and hold the traditions which ye 
have been taught by word, or our epistle. 2 Thess. ii. 15. 

N. Though we, or an angel from heaven, preach any 
other gospel unto you than that which we have preached 
unto you, let him be accursed. Gal. i. 8. 

O. Ye are our epistle written in our heart, knowm and 
read of all men, for as much as ye are manifestly declared 
to be the epistle of Christ ministered by us, written not zvith 
ink, but with the spirit of the living God; not in tables of 
stone, but in the fleshly tables of the heart. 2 Cor. iii. 3. and 

are butlt upon tlje foundation of tt)e apogtleg anti 
propl)et0, 3lejsu?f Cljrtet fcimgelf bzh\% tlje dji'e£ 
cornerstone- Eph. ii.20. (14.) 

P. He (God) gave some, apostles, and some, prophets, 
and some, evangelists, and some, pastors and teachers ; for the 
perfectin g of the saints, for the work of the ministry, for the 
edifying of the body of Christ : till we all come in the unity 
of the faith and of the knowledge of the Son of Man ; £, 
that we henceforth be no more children, tossed to and fro 
with every wind of doctrine by the slight of men and cunning 
craftiness, whereby they lie in wait to deceive. Eph. iv. 
11 — 14. — How r shall they preach unless they be sent? Rom. 
x. 15. — Let them alone, they are blind leaders of the blind. 
And if the blind lead the 'blind, both shall fall into the 
ditch. Matt. xv. 14. (14.) 

Q. Then said Jesus to them, (the apostles) as my Father 
hath sent me, even so send I you. And when he had said 
this, he breathed on them, and said unto them, Receive ye 



it 



die Holy Ghost. Whose soever sins ye remit, thej are re- 
mitted unto them; and whose soever sins ye retain, they are 
retained. Johnxx. £L 33. 

R. Go ye into all the world, and preach the gospel to 
every creature : he that believtth and is baptized sliaii be 
saved, but he that believeth not, shall be damned. Mark xvi. 
15, If). 

S. All power is given unto me in heaven and on earth. 
Go ye, Q, therefore, and teach all nations, . . . teaching 
them to observe all things -whatsoever I have com- 
manded you : andlo! lam with you alway,B. even unto 
the end of the world. Matt, xxviii. 18— 20. — Ye are 
the light of the world, R. A city that is set on a hill 
cannot" be hid. Matt. v. 14. (14.) 

T. He that heareth you, heareth me ; and he that de 
spiseth you, despiseth me; and he that despiseth me, despis- 
eth him that sent me. Q. Luke x. 16. — I will pray the Fa- 
ther, and he will give} T ou another comforter, that he may 
abide with you for ever, even the Spirit of Truth. John 
xiv. 16. — When he, the Spirit of Truth, is come, he 
will guide you into all truths. John xvi. 13. — Take heed, 
therefore, unto yourselves, and to all the flock over the 
which the Holy Ghost has made you overseers, to feed f§Z 
Cljurcl) of God, which he has purchased with his own 
blood. Acts xx. <28. (14.) 

U. "We are of God, Q—T: he that knoweth God, hear- 
eth us ; he that is not of God, heareth not us. Hereby know 
we the Spirit of Truth and the spirit of error. lJohn iv. 6\ 
— Being assembled with one accord ... it seemed good 
to the Holy Ghost and to us. Acts xv. 25—28. (14 ) 

V. If he neglect to hear t|}C CijUCtlj, G, T, let him be 
unto thee as an heathen man and a publican. Mat. xviii. 17- 

W. Other sheep I have, which are not of tlj(0 tOlD, V, 
them also I must bring, and they shall hear my voice, T. 
. . . and there shall be one fold, and one shepherd. 
John x. 16. (14.) 

X. Simon . . . feed my lambs . . feed my lambs . . feed my 
sheep, V¥. Johnxxi. 15 — 17. — Behold the chief priest is 
over you in all matters of the Lord. 2 Qhroii. xix. 1 1. 

Y. Behold Satan hath desired to have you, that he 
may sift you as wheat: but I have prayed for thee that 
thy faith fail not; and when thou art converted, 
-strengthen thy brethren. Luke xxli. 31, S L 2. (14.) 

Z. I will give unto thee the keys of the kingdom of 



32 



a— c 15—16 



heaven : and whatsoever thou shalt bind on earth, shall be 
bound in heaven: and whatsoever thou shalt loose on earth, 
shall be loosed in heaven. Y. Mat. xvi. 19. (14.) 

a. Thou shalt be called Cephas, (or Peter), which 
is by interpretation a stone. Johni. 42. — Thou art Pet ke, 
and upon this rock will I build Xtl$ <Z\)UVt\), G, V, W. 
and the gates of hell shall not prevail against it I). Mat. xvi. 

is.— it fell not; £0? it toas fotmtitD upon a rock. Matt. 

vii. 25. (14.) 

b. Of the twelve apostles . . . the first Simon, who is 
called Peter, Matt. x. 2. — when there had been much dis- 
puting, rose up and said : Men and brethren, you know 
how that God made choice among us; that the Gentiles 
by my mouth should hear the word of the gospel and be- 
lieve. S. Acts xv. 7. (14.) 

c. And there are also many other things which Jesus did, 
the which if they were written everyone, I suppose the whole 
world could not contain the books that should be written. 
John xxi. 25. 



CHAP. III. 
TRADITION. 

Nozo we command you, brethren, in the Name of Jesus Christ, 
that ye withdraw yourselves from every brother that walketh 
disorderly, and not of ter the Tradition which he received oj 
vs. E gThess. iii. 6. 

15. For the accuracy of the previous scriptural quota- 
tions, (chap.ii. A, B, C, &c. to which we are going con- 
stantly to refer the reader) we appeal even to a Protestant 
Bible, that of Cambridge edition of 1802, 

16. Likewise for the conformity of the following infer- 
ences from those scriptural quotations (15) with Universal 
Tradition and Catholic Faith, we appeal to any of the holy 
Fathers, to the three Creeds equally admitted by the Catholic 
and Protestant communions, (namely, the Apostolic, INi- 
cene, and Athanasian Creeds) and to the doctrine spread 
in any of the innumerable Catholic Catechisms ever publish- 
ed and approved in any of the numerous districts of the Ca- 
tholic Universe, or to the. belief of any well instructed Catholic 
youth even twelve years old, in any spot of the earth. 



17-25 



13 



17. From this unvarying uniformity and manifest unani- 
mity (16) every logical mind must conclude ; 

18. That universal Tradition is the true spirit of scrip- 
ture, the unwritten word of God. 

19- That Catholic Faith is the universal notoriety of Uni- 
versal Tradition, and consequently of the spirit of scrip- 
ture. (18.) 

20. That universal Tradition and Catholic Faith are the 
evidence and standard of the Revelation. (18, 19-) 

21. Not only (20) on account of the divine promises 
made to the S^Ottjei* CJtirct) for ever, A, B, S, T, a. but 
because as, besides the dead letter of the British constitu- 
tion, for instance, its living spirit, and the publicity of this 
spirit, remains in the unanimous consent of the British juris- 
consults and nation ; much more certainly, besides the let- 
ter of the Bible, its spirit, and the universal notoriety of 
this spirit, must remain in the uniformity of Universal 
Tradition and Catholic Faith in all ages and places. 

22. I said much more certainly ; for if it should be a folly 
to question facts authenticated by the concurrent testimony 
of a whole nation, what greater folly must it be to doubt 
the unanimous testimony of all the nations composing the 
Universal Church, respecting the facts of such and such 
tenets having ever been held as of Apostolical Tradition, 
and consequently as revealed ? 

23. This necessary, although long preamble, once well 
understood, no consistent man will object to reiy on the fol- 
lowing inferences from the Bible, not only as upon its obvi- 
ous, but as upon its authentical meaning ; thus as upon truths 
both scriptural and traditional : truths consequently warrant- 
ed by the testimony of God and men. . . Nothing, there- 
fore, can be more credible than the Catholic Faith, let its 
tenets be as mysterious, and consequently as much above 
human comprehension as needs to be the heavenly subject 
of a meritorious belief. So far the Catholic " Faith is the 
evidence of things not seen !" F. Evidence on account of 
its notoriety in all times and places, of tilings not seen, be 
cause they are incomprehensible and supernatural. 

24. The New Testament, as the everlasting Cove- 
nant of God, A, must be absolute and immutable in its 
meaning, or spirit. B. 

2,3. Of all laws, however, Scripture would be the most 
changeable and uncertain, were not. its sense fixed by uni- 



14 



versal testimony, C, and this tradition authenticated by com- 
petent and undeniable authority. G, T, M. 

<26\ Scripture alone, therefore, cannot be the standing 
ru'e of faith for man ki nd. Because, 1st, a very small pro- 
ponton of the words of Jesus Christ were ever written, c, 
and ndt a syllable thereof before his disciples had propagated 
his entirely oral doctrine u to the end of the earth.* il.lt 
is not every body that can read. D. III. Without tradi- 
tion it is impossible for any one to know what part of Scrip- 
ture be canonical. C. iV. Men unlearned and unstable 
Wrest even canonical scripture to their own destruction. I. 

Scripture, therefore, to have just authority, must 
rest on undispn table tradition. C. 

28. It must not rest on particular tradition therefore, 
which is not less excluded by holy writ, L, than private in- 
terpretation of the Scripture. J. 

£9. But it must rest on universal, apostolical, unchange- 
able tradition, to which we are commanded in the Bible to 
adhere as much, as to Scripture itself. M, N, O, B. 

30. On Tradition, I say, supported by the writings of 
the holy Fathers, K, and whenever doubted any where, au-' 
thenticated bv the General Councils of the teaching Church. 
G,.S,V. 

31. By General Councils, not only morally infallible 
respecting the fact of the actual tradition, or faith professed 
in every district of the Univeral Church, but the reputed 
oracles of the Holy Ghost thereon, since this apostolical de- 
cree : "It seemed good unto the Holy Ghost and to us," 
and these articles of the apostles creed : " 1 believe in the 
Holy Ghost. ; the Holy Catholic Church; the communion 
of saints."' S — Y. 

52. Behold the divinely appointed teaching Church, or 
Peter's and the apostolical succession, set even to the end 
of the world, S, as a wan to a high-way, J), along the uni- 
versal tradition to keep it straight in parallel and leading 
to holiness! and as "watchmen, which shall never hold 
their peace day nor night 1" Isa. lxii. 6. 

53. So far true Christianity must be the written and 
unwritten word of God which never departed from the 
Church of the living God, the pillar and ground of the 

tnnh. a, b, c, :>i,6, L\ 

34, The original - Christian Church, therefore, must be 
perpetual, A. universal, A. S. visible, II — T. and orthodox, 
B, in a word. Catholic. S. 



35—41 



13 



35. Perpetual and orthodox, as the unalienable supporter 
of the everlasting truth of God ; universal and visible, because 
" God willeth all men to be saved, and come to the knowledge 
of the truth," F. and consequently to the knowledge of the 
pillar and ground of the truth. G, V. 

36. But what Christian church can prove her perpetuity, 
universality, visibility, and orthodoxy, by reason, (35) scrip- 
ture, and by the facts of her duration, propagation, ponti- 
ficates, and the variations of her deserters forfeiting, not 
reforming her perpetual, universal, authentical, and thus 
unchangeable faith I None but the Mother-Church — which 
is the Roman Catholic. A— D, Q— Z. a. 



CHAP. IV. 

FACTS. 

They have Moses and the prophets, (32) let them hear them. 
Luke xvi. 29. 

37- The Roman Catholic Church is really the Mother- 
Church, because she parted from no other, and from her 
parted every other persuasion. Hence Simon the Sorcerer, 
baptized by St. Peter, first Bishop of Rome, was once a 
convert, Arius a Priest, Luther a Monk, Calvin a Canon, 
Zuinglius an Arch-priest, Henry the VIIL a Defender of 
the Roman-Catholic Church ! ! ! The Roman-Catholic 
Church, therefore, is the one, holy, catholic, and apostolic 
Church of Jesus-Christ. 

38. One, by the unity of her faith, and communion 
all over the world with the one head pastor, appointed 
by Jesus-Christ to feed his one fold. F, W, X. 

39. Holy, by the holiness of her author Jesus-Christ, of 
his doctrine, and of her members, either sanctified or actu- 
ally possessing every means of sanctification, in the Sanc- 
tuary of Godfor evermore. A, B, E, U. 

40. Catholic, or eminently universal, by a three-fold 
universality, of time, of place, and of doctrine: professing 
the belief and practice of all and every point of it always 
and every where essential. S. 

41. Apostolic, for having received her scripture, tra- 
dition, ordination, and mission M-kX. from the apostolical 



1? 



42—47 



succession ever in communion with the Roman Apostolic 
See, intrusted in the person of Peter by Christ himself, not 
only with the keys of his eternal kingdom, but with the 
propagation of his di\ine Religion, to this day thro' the 
whole world. Z — b. 

42. For his divine and consequently infallible promises 
to bis perpetual, universal, visible, and orthodox Mother- 
Church, A, B, S, a. to his apostles in general, Q — U. and 
more particularly to the first of them, Peter, her visible 
rock, W — b, and their support were intended " from hence- 
forth and for ever" B. and " even to the end of the world," 
and consequently to their succession for ever. S. (32.) 

43. To the end of the world therefore hearing Peter's and 
the apostolical succession will be hearing Jesus-Christ him- 
self, T, or, in other words, the Roman-Catholic doctrine 
will ever be the infallible test, M — S, a. of the irreforma- 
ble doctrine of Jesus-Christ. 

44. Infallible test on account, I. of the physical impossi- 
bility of changing universal tradition. M— P. 11. of the mo- 
ral impossibility of ever persuading the universal body of 
Catholics spread in every part of the globe, and unanimous 
in reprobating dogmatical innovation, N, that they do, or 
must profess, what they never did. HI. Of the metaphysical 
impossibility of foisting error into the " sanctuary of God for 
ever more," A, into his Mother-Church, warranted by him 
proof against the power of darkness, D. a. and for ever un- 
alienable from his spirit and words, B, and from his daily as- 
sistance. S. 

45. Hence if any one point of the Roman-Catholic doc- 
trine had not ever been, at least implicitly, an integral part 
of the whole Christian, or Catholic Belief, ever since its 
apostolical propagation, it would have been even more im- 
possible to foist it therein, than now to persuade all the 
Protestants, for instance, that they ever did reverence the 
seven sacraments, practised both in the Greek and Latin 
Church, as so many institutions of God, handed down by, 
and from, his very apostles. (S3.) 

4b'. The truth of the Roman Catholic faith, therefore, 
rests on the greatest possible certainty; (44) N. nothing 
therefore could be more groundless than its Reformation. 
In fine, Reformation is a solecism. 

4?. This accounts for the inconsistency of the reformers, 
who received from the Mother-Church the Bible, hitherto 
intrusted in the hands of her Clergy alone, yet distrusted her 



48—56 



17 



Tradition, warranted by the unanimous testimony and belief 
of the whole Christian aera and world. Before we consider 
in the Second Part the system of the reformers, let us con- 
template the work of God they wanted to reform, or rather 
to deform. 

48. Let us understand the annexed plate of the 
Concatenation and Autopsy of Christianity, intended to shew : 

49. How the endless chain of truth makes the Bible, 
Tradition, and Facts, inseparable from genuine Christi- 
anity, " from henceforth and for ever." B. 

50. How tje CturcJ of tfje libUxs d£o& W tje pillar 
anD gcounD of tfce tnttij* G. 

51. pillar Of %X\\fy, or maintainer of the 
written and unwritten word of God, namely, of the Bible 
and Tradition, supported by the writings of the holy 
Fathers and the general consent of the Apostolical Suc- 
cession. The Ground of Truth, as grounded visibly upon 
Peter as upon a rock, and invisibly on Jesus Christ, 
the Foundation of the Apostles and Prophets. 

52. Peter is the rock of the Mother Church, because, as 
every part of a column must rest on its basis, so every true 
Christian must rest on the permanent Faith, Succession, 
and Ministry, in a word, Communion of Peter, and thro' 
him, on Jesus Christ himself, the divine Founder of the 
original Christian Church, a. (42 — 45.) 

53. Jesus Christ, "alpha and omega, the beginning 
and the ending of every thing," (Rev* i. 8.) is the invisible 
or divine Foundation of the Apostles and Prophets, because 
he ultimately unites both the New and the Old Testament, as 
a corner-stone consolidates two walls. 

54. The Nezv Testament, represented by allegorical figures 
of " Peter and the eleven" who are equal to him, respect- 
ing ordination, but inferior to him in jurisdiction, W — a. 

55. The Old Testament, represented by symbolical figures 
of the four great prophets, and of the twelve lesser prophets, 
so called on account of thtfir having written more or less, al- 
though they were equally the organs of the Holy Ghost. 

56. How, in fine, Truth, Faith, Hope, and Cha- 
rity, resting on Jesus Christ himself, are eager to point 
out in the great Book of Facts, the concatenation of 
Christian Ages, Converts, Pontificates, and Sects, 
in proof of the perpetuity, universality, visibility, and ortho- 

B 



18 



doxy of the only revealed or original Christianity : Truth 
trying ecclesiastical history in her own looking-glass : Ca- 
tholic Faith enlightening successively the whole world : 
Hope trusting in the wonderful succession of the first Vicar 
of Christ on earth, throughout the whole Christian sera : 
Charity mourning over so many heterodoxies, perceiv- 
able even by her youngest child ! ! ! * 

57. After duly comparing together the scriptural 
Harmonies inscribed over and on the Pillar and 
Ground of the Truth, with the Traditional Har- 
monies related under this monument, and the Evidences 
of Facts contained in their great book (56), reason must 
either foolishly resist the united testimony of God, of men 
and of facts, and believe nothing, or most consistently sub- 
mit to this three-fold evidence, in admitting as infallible 
truths the Catholic axioms which follow. 

* As a child of the Editor, then not five years old, was once occasionally 
brought to a Protestant chapel, perceiving, I suppose, the lion and the unicorn 
in the room of the crucifix, or representation of our Lord crucified, he enquired 

of his nurse what place this was? "A church," answered she, — — " A 

ehurch then of the King,*' said hej " not of Qo&»" 



£—VII 



%9 



Catholic Axioms. 

BY AN EVERLASTING COVENANT, 

I- Cbe Spirit unto toortig of (Eton tutor taparteH 
i'rom tfje C&tircij of tlj* Iftmg; <BoH, tje pillar anU 
gxounfc of tie tnttfu 

II. The law and the testimony, the Bible and 
Tradition of the Holy Fathers and General 
Councils, written . .. not in tables of stone "only," but 
in the fleshy tables of the heart. 

III. HIS (II.) SANCTUARY FOR EVER MORE 
THE ROMAN CATHOLIC CHURCH, THE COM- 
M UNION OF SAINTS . . . THE WAY OF HOLI- 
NESS . . . FOOLS SHALL NOT ERR THEREIN. 

IV. Because built (III.) upon the foundation of the 
Apostles, {principally SIJWOM told by God, 

« Thou art PETER, {CEPHAS, or a stone) 
« And upon THIS ROCK will I build 
" HI? CJttrd), and the gates of hell 
" shall not prevail against it") and prophets, 
Jesus-Christ himselfbeingthe chief corner-stone* 
it fell not for it was founded upon a rock. 

V. The Rock of the ^otfjer CljUtCl), (IV.) 

the word and Ficegerency of God left on the Roman See 
by his constituted Vicar Peter. 

VI. Hence (V.) the name of Roman to Peter's faith never 
departed from Christ's perpetual, universal, visible, and or- 
thodox, in a word, Catholic Church. B. Y. (32 36.) 

VII. The Roman Catholic Religion, therefore, as lasting 
and as extended as Christianity, as known as Rome, and as 
manifest as the apostasies of innovators, all forfeiting, none 
reforming itsuniversal Tradition. {Plate l Q - S»« 4<?.) 

B2 



58—64 



CHAP. V. 



RECAPITULATION. 

/ zeould not believe even the Gospel, were I not outweighed by 
the Authority of t\)Z Cfjtircfj, (22.) St. Augustin. 

Scripture. 

58. " Go and teach all nations all things whatso- 
ever I commanded : and lo ! I am with you always, even 
to the end of the world." — " Ye are the light of the world, a 
city which is set upon the top of a hill cannot be hid."— 
" Go ye into the whole world, and preach the gospel to 
every creature : he that believeih and is baptized shall be 
saved, but he that believeth not, shall be damned." S. R. 
— " If he neglect to hear t$Z CfjUtCf), let him be like an 
heathen man." I. V. 

59. " There must be also heresies among you, (37.) that 
they which are approved may be made manifest." E. 

60. " One Lord, one faith." — Without faith it is impos- 
sible to please God." F. 



Tradition. 

I. Of the Apostles. 

61. " I believe in the Holy Ghost; the holy Catholic 

Church ; the communion of saints." 

II. Of the Apostolical Succession at Nicea. 

62. u I believe in one holy, Catholic, and Apostolical 
Church." ^ 

III. Of the Holy Father Athanasius. 

63. " Whoever will be saved, before all things (58.) it 
is necessary that he hold the Catholic Faith : which faith 
except every one do keep whole and undefiled, without 
doubt he shall perish everlastingly." 

Facts. 

64. What is universally called the British Nation and 
Constitution is authentically and exclusively so. What, 
therefore, is universally calied the Catholic Church and 
Faith, is authentically and exclusively so. „ 



65—71 



21 



65. However the Roman Catholic Church and Faith are 
universally called the Catholic Church and Faith : so much 
so that now, as in the time of the just mentioned Saint Au- 
gustin, should you inquire of any member of any dis- 
senting congregation for a Catholic oratory or catechism, he 
would certainly shew you a Roman Catholic Church and 
Catechism, and by no means his own. Nay, should you, 
mention his own under the name of Catholic, you would be 
misunderstood. Because new and particular persuasions 
have new and particular names, as, Arianism, Lutheranism, 
Reformation, or any of the 282 principal sects raised, and 
mostly extinct, from the days of Peter to those of his 
present successor. {Plate 1°- 2°* 3°- 4°*) 

66. : Thus the Roman Catholic Church and Faith are au- 
thentically and exclusively the Catholic Church and Faith. 
(44.) 

Reason. 

67. The Roman Catholic Church, therefore, (63—66), is 

infallibly tfje one Jolp, Catholic, anti ftpogtolfcal 

CtjUtrf), which to neglect to hear is forfeiting real Christi- 
anity. (08.) 

68. The Roman Catholic Faith, therefore, is infallibly 
the one faith, without which it is impossible to please God. 
(60.) 

69. The Roman Catholic Rehgion therefore (66, 67.) is 
infallibly the perpetual, universal, visible, and orthodox Re- 
ligion, which he that b'elieveth not shall be damned. (58 — 02.) 
■ — Remark, that it is not the Catholic Faith which here 
damns its disbelievers, but that it is, by the obvious sense of 
the Protestant Bible itself, by the sole rule of faith of the 
Protestants that they are condemned. 



CHAP. VL 
CONCLUSION. 

If they hear not Moses and the prophets, neither will they be 
persuaded though one rose from the dead. Luke xvi. 31. 

70. In conclusion to this First Part, let us infer, as 

I. The French Encyclop/edia, 
Edition of Neuchatel, 1/65, torn. 17, pc ge 400, Article Uni- 

taire. 

71. " The Catholic, Apostolic, Roman Religion is be- 



22 72—82 

yond any doubt the only Good, the only safe, the only true 
Religion." (46 ) 

72. " But this Religion requires from its abettors the 
most intire submission (53 — 69). Whenever in this commu- 
nion there is a man unquiet, of a restless disposition of mind, 
he first establishes himself as a judge of the truth of the 
tenets proposed to his belief/' C. 

73. " But not finding in such objects of his faith that 
kind of evidence which their nature is incapable of, (22, 23) 
he turns Protestant." 

74. <e However, perceiving soon the inconsistency of 
Protestantism (26. 46), he looks for a solution of his doubts 
in Socinianism. Hence he becomes Socinian." 

75. " From Socinianism to Deism the distance is^ but 
trifling : there is only one step from the one to the other. 
This step he leaps over." 

76. " But as Deism is equally inconsistent (\, 10), he 
insensibly runs into Pyrrhonism ! (57) a most violent state, 
incompatible with the nature of the human mind." 

77. " Accordingly he at last precipitates himself into 
Atheism, falling therein as of course, and in consequence of 
his first steps : (73.) a most dreadful situation indeed, from 
which it is next to impossible ever to extricate him !" 

II. The great Bossuet, 
Bishop of MeauXy in his Sermon on the Unity of tf)0 Cf)UCCfK 

78. " Rome predestined to be the chief seat of religion, S. 
should be on that account the fit see of St. Peter, W — b. 
Wherefore the eternal chair of Peter has been established and 
fixed at Rome. (Plate 1°- 3°-) 

79. " It is that Roman Church, which being taught by 
St. Peter and his successors, is unacquainted with heresy, 
(43, 44, 45.) (Plate 4°') 

SO. " Thus the Roman Church is always a Virgin, and 
the Roman Faith has always been the Faith of tf)£ C^UFC!), 
(66.) 

81. "We steadfastly believe what has been always be- 
lieved, (45.) The same voice is heard every where, b. 
(Plate l°- 2°-) and Peter resides in his successors the founda- 
tion of the faithful, (42.) It is Jesus Christ (9) vvlio hath 
said : " Heaven and earth shall pass away, but my word 
shall not pass awav." 

III. The sentimental Fenelon, 
Archbishop oJ'Cambray, in his first Pastoral Letter : 

82. « Oh ! Roman Church ! Oh ! Holy City J Oh ! 



83 



S3 



dear and common country of all true Christians ! V. In Je- 
sus-Christ there is no Scythian, S. no barbarian, no Jew, no 
Gentile. All nations melt into one in thy bosom. W. All are 
fellow-citizens of " Christian" Rome, and " thus" every Ca- 
tholic is a Roman. Behold the large tre*e planted by the 
hand of Jesus-Christ : every bough detached from it wi- 
thers, dries up, and falls to the ground. (Plate 4°') Oh ! 
Mother ! every child of God is thine also. T, U. After so 
many centuries thou continuest fruitful, (Plate 1° 2°') Ob ! 
Spouse! thou continually bringest forth children to thy hus- 
band in all the extremities of the universe." 

83. "But how is it that so many unnatural children 
disavow their Mother, stand up against her, (Plate 4°*) and 
look upon her as upon a step~mother ? How can her au- 
thority, V. which is merely spiritual, X. give them so 
much distrust ff 



* The pretended fear of the influence of the Pope in temporals, chiefly 
in the time we live in, only betrays a want of a still less pitiable pretext 
to continue a palpable injustice against the Catholic part of British sub. 
jects. I. Because it is well known that the Catholic Religion and the 
practice of the Roman See both recommend submission to the established 
authorities. The Catholic Religion by this scriptural maxim : " Let every 
soul be subject unto the higher powers. For there is no power but of 
God: the powers that be are ordained of God : whosoever, therefore, re- 
sisteth the power, resisteth the ordinance of God : and they that resist 
shall receive to themselves damnation. Rom. xiii. 12, The practice of 
the Roman See, by its readiness to acknowledge any power acknowledged 
by the majority of other sovereigns; witness the Concordatum of 1801. 
— — II. Because, far from invading the temporals of any princes, the 
Roman Court did not even attempt to defend its own territory in the be- 

ginning of the 18th century. III. Because in the median or most 

Christian age, when the horror for any excommunicated person was so 
general and so powerful, as to make even an excommunicated king like 
an outlaw, the Sovereign Pontiff did make use of this common and in- 
superable prejudice for the benefit of both the degraded prince and his 
subjects. 

The History of England (Goldsmith's Abridgment ) furnishes any 
sensible observer with a striking proof of this assertion, in the most de- 
cried transaction ever ascribed to any of the Popes.-— When King John, 
after a series of injustices, degradations, and usurpations of both ecclesi- 
astical property and spiritual power, had forfeited both the estimation of 
his subjects and the quality of Christian, after any hope and means of 
preserving his crown were almost entirely vanished, he had the good sense 
to have recourse to the then common father of the Christian world, Pope 
Innocent III. a Pontiff raised from obscurity to the dignity of Supreme 
Head of the Universal Church through his merit only; yet so humble, 
modest, and disinterested, as to have sold all the plate ot his palace to 
relieve the poor, whom he used to wait upon at table. This truly 



S4 



84 



84. " Thus the sacred tie of unity, which should make 
' of all nations but one fold, W. of all ministers but one 
shepherd, shall now become the pretext of a deadly di- 
vision. Are we arrived to those unhappy days, when the 
Son of Man shall scarcely find any faith on earth ? Oh 
Church ! from which Peter shall ever " strengthen his bre- 
thren," Y. let my right-hand forget itself if I ever forget 
thee. Let my tongue be dried up motionless in my mouth, 
if thou art not the chief object of my praise to the last 
fareath of my life." .... 



learned and holy Pope, by a recantation, and an alms of a thousand sil- 
ver talents to be paid yearly, as a restitution of ravished ecclesiastical pro- 
perties, but under the name of a tribute, rescued King John from deserved 
excommunication, sacrilege, and political ruin, put his kingdom under 
the then only respected guarantee of religion, and thus spared to the Bri- 
tish nation the dangers of tyranny, the crimes of a revolution, and the 
shame of a foreign invasion meditated by the French Sovereign Philip. 
Yet prejudiced and superficial writers do not now blush to criminate the 
intentions of the pious benefactor of their ancestors, so grateful tor what 
Innocent had done, as to dignify soon after their general, Hubert Fitz* 
zcater, with the title of Marshal of the Army of God and of the Holy Church, 
when he was enforcing the signing of Magna Charta. — O judicious 
Englishmen, what are we to think of a Reformation which forbids you to 
do justice to any one of your fellow countrymen who persevere in your 
former respect towards the Religion and See to which you stand indebted 
for being a Christian, civilized, and free nation 1 1 ! 



SECOND PART, 



THE 

IDENTITY 

OF 

CHRIST'S OWN DOCTRINE, 

AND PETER'S, OR THE 
ROMAN CATHOLIC FAITH. 



I HAVE PRAYED FOR THEE THAT THY FAITH FAI& 
NOT. Y, 



Introduction to the Second Pari. 



The Editor (for no one should be called an Author for 
putting Catholic, and consequently most perpetual and uni- 
versal maxims, into such order, as to make their compre- 
hension and remembrance easier) the Editor considers the 
previous " Evidence of Revelation'' as a sufficient 
proof of "the Identity of Christ's own Doctrine, 
" and Peter's, or the Roman Catholic Faith." 

Yet as the most wholesome food will not digest on afoul 
stomach, so the most consistent truths will rather disgust 
than satisfy prejudiced minds, without proper management. 
Arid as many who distrust the faculty, will sometimes take 
a friendly advice, as such the Editor offers a few hints on 
the Roman Catholic Faith, intended first for his children, 
and will particularly consider in the follozving chapters its 

EXCLUSIVENESS, SECURITY, IrREFORMABILITY, EX- 
ACTNESS, Ml RACLES, Mysteries, Scriptural Har- 
mony, BOTH WITH THE OBVIOUS AND AUTHENTIC 

Sense of the Bible, Ascertainment, Infallibi- 
lity, Rationality, Sanctification, Divinity, 
and consequently, its groundless Reform. . , 



85—93 



CHAP. I, 
ITS EXCLUSIVENESS. 

One Lord, one Faith. E. 

85. There can be no effect without a cause. We meet 
with nothing but finite, and consequently created effects, 
which, of course, imply an uncreated, and consequently- 
unlimited cause, or Almighty. 

86. Now more than one Almighty cannot exist: for 
as many as two must be incompatible. 

87. Because what cannot master every thing, or what 
can be mastered by any thing, is not Almighty. 

88. There can be, therefore, and there must be but one 
Almighty, or God, whose true worship can only exist 
amongst the worshippers of one God, or Monot heists. 

8y. Hence Atheists, who deny his existence, are out of 
the question, as Deists also, denying any worship due to and 
required of, their Supreme Maker*. 

90. Likewise idolaters, who pay divine worship to 
creatures, and Polytheists, who admit the plurality of 
gods. 

91. Monotheists, however, are either Jew, Christian, 
or Mahometan, according as they admit of Deity once 
dwelling with men, to teach them how to know, love, and 
serve God, as of an event promised, realized or unfounded. 

92. But the authentic fact of Jesus-Christ (10.) rising 
from the dead, in proof of his being not only true man but 
true God, establishes his doctrine, or Christianity, upon the 
ruin of Judaism, and to the confutation of Mahometism. 

93. Christianity, therefore, properly so called, viz : 
Christ's own doctrine, is the revealed, or divine and conse* 
quently true religion. 

* Yet they themselves expect to be beloved by their offspring, and would 
not be suspected of being indifferent to the gratitude of their children. " What 
man is there of you, whom, if his son shall ask bread, will he give him a 
stone ? ... If ye, then, being evil, know how to give good gifts unto your 
children, how much more shall your Father which is in heaven give good 
things to them that ask him ?" Matt, vii. 9. 11. 



so 



94—99 



94. Now true revelation, or Christ's own doctrine, must 
be one, as its divine Author, and exclusive, as truth it- 
self. 

95. Hence nothing betrays more the uncertainty and un- 
truth of any persuasion, than its religious indifference, called 
however liberality by the best dissenters from genuine 
Christianity *. 

96. Neither can this one, genuine, and exclusively true 
Christianity, be found any where with certainty among any 
Christian believers, if not among those professing without 
interruption, according to divine promise, B. S. from Christ 
and his apostles to this day, in all nations and generations, 
the necessity of unanimity in respect to the whole Christian, 
or revealed doctrine, and on account of this threefold uni- 
versality of place, of truth, and of time, called eminently 
universal, or Catholic, even by their most inveterate ad- 
versaries. 

97. Catholicism, therefore, is the whole, perpetual, and 
orthodox, consequently exclusively genuine Christianity, as 
Christianity is the exclusively revealed doctrine of Jesus- 
Christ. 

98. Because, since God has warranted ever unseparable 
from each other his original Christian Church and Doctrine, 
called Catholic by his inspired apostles, and ever since called 
so even by their deserters, the Catholic Church and doctrine 
necessarily remain the exclusively genuine Christian Church 
and Faith. 

99. But except Malta f, converted to the Catholic faith 

* Opinions should be liberal, but faith must be exclusive, yet charitable. If 
a Catholic, therefore, be thoroughly convinced (and he must be so to be a 
Catholic) that Christ has established one faith, one Church, one way of salvation, 
which must be his original, perpetual, universal, visible, and orthodox, or, 
in a word, Catholic Religion, by supposing that any other could be the sav- 
ing religion, he would be more reprehensible than the physician, who being 
assured that his patient is in evident danger, would however say, through a 
mistaken idea of charitableness, that every thing is safe enough. To deny 
that the contrary of truth is untiuth, is not charity, but folly or cowardice. 

f As a British officer, shipwrecked at the very place where St. Paul was, 
had the good fortune to escape a watery grave, and to land at Malta, he was 
shewn the very spot where St. Paul established the first Christian church of 
the place. Being told soon after that the faith preached by this co-operator • 
of St. Peter never had changed in the island, he concluded that the faith of 
that island must differ widely from the present Roman Catholic. Convinced, 
however, since, of their perfect uniformity and identity, he inferred that he 
must have been wrong in his prejudices against the Reman Catholic faith, 
and most wiselv made it the rule of his belief. See Letters of two Brothers, 
published by Keating, Brown, and Keating, No. 33, Duke-street, Grosvenor- 
square. 



100—104 



si 



by Sr. Paul, co-operator of St. Peter, first Bishop of Rome, 
in the conversion of the Romans, there is not a single Chris- 
tian nation who did not receive the whole Christian, or Ca- 
tholic Faith through the means and endeavours of the Roman 
Pontiffs ; and since no other doctrine than the Roman was 
ever since universally called Catholic, Peter's, or the Roman 
Catholic Faith, is of course exclusively the Catholic and 
consequently only genuine Christianity. 



CHAP. II. 
ITS SECURITY. 



There must be also heresies among you, that they that are 
approved may be made manifest, E. 

100. The whole Christendom, as it now stands, may be 
divided into three classes ; Catholics ; Greek schismatics 5 
Protestants, or Reformed* 

101. The number of prelatures in each set seems to be a 
fair measure of their respective significance^ and thus de- 
serves to be considered. 

102. According to the Ecclesiastical Geography of 
Nichol Delacroix, published anno 1788, their returns stand 
as follow : 

110 Catholic Archbishoprics 1 fio* 

573 Do. Bishoprics j oy3 

4 Greek Patriarchates \ V 987 

200 Do. Bishopricks j ^ U4 ' 

100 At the utmost, Protestant Prelatures 100' 

103. Thus in all about a thousand prelatures, of which 
seven tenths are universally called Catholic, two tenths 
Greek, and one tenth Protestant. 

104. Now the dogmatical difference of the Greek schis- 
matics from both the Catholic faith and Protestant persua- 
sions, is, that the Greek creed admits of the procession of 
the Holy Ghost from the Father only, whilst the rest of 



32 



105 — 107 



Christendom profess, in conformity with the Nicene Creed, 
that he proceeds from the Father and the Son #. 

105. This peculiarity of the Greek belief, therefore, has 
against itself eight tenths of the Christian world ; and, as the 
Greek schism makes only a fifth of it, it is therefore 4 to 1 
that the Greek belief is wrong. 

106. But the duration of Christianity is double to 
that of the Greek schism, a misfortune of the 9th century : 
we must, therefore, double the majority against it, and say 
that it is 8 to I that the Greeks have forfeited genuine Chris- 
tianity with Catholic communion. 

107. For the same reason, as protestantism differs from 
the rest of the Christian faith respecting a great many more 
points, held essential by the remainder of Christendom ; as 
For instance, the number of sacraments, or divinely insti- 
tuted forms of applying the merits of the Universal Mediator 
to every want of each individual, and the daily sacrifice of 
the pure offering foretold by Isaiah, and many other tenetsf ; 
and as Protestant persuasions keep about the tenth part of 

* If this difference seems of little importance to some readers, they should 
infer thence, that the difficulties arising from such difference (in fact, rather 
the pretext than the motive of the separation of the eastern part of the church 
from the onefoM of Christ under one Shepherd) prove the impossibility of ever 
having changed the original Christian doctrine, viz. Peter's or the Roman 
Catholic Faith, in any thing of any importance. 

When Phocius wanted to have the Latin Church condemned, or in other 
words reformed, it was on the following grounds : " For keeping fast on Sa- 
" turdays ! for eating eggs in Lent I for believing the procession of the Holy 
" Ghost from the Father and the Son ! because the Pope refused to let the 
" Patriarch of Constantinople write decretal letters to all the faithful ! because 
" the clergy shaved their beards ! because in Easter time they offered a lamb 
" on the altar with the body of Jesus-Christ!" Diet, of Morery, article 
Schism. 

f See ** A Proposal for Catholic Communion, wherein above sixty of the 
" controverted points, which have hitherto divided Christendom, being called 
** over, it is examined how many of them may and ought to be laid aside, 
" and how few remain to be accommodated, for the perfecting a general 
" peace. By a Minister of the Church of England." First printed 1704, now 

at Faulder's, Bond-street. 1 am told that the author of this very accurate 

treatise died out of the pale of the Mother-Church, as he had not the courage 
of forfeiting for conscience sake the comforts of a wife and family with his 
clerical emoluments. Hence he lived and died the most miserable of men, 
and ordered by testament no other inscription upon his grave than the word 
miserrimus. — Most miserable indeed must be every sensible teacher of an 
erroneous or new persuasion : for as faith is the evidence of revelation, and 
as untruths never can be proved true, or become evident, his persuasion 
must be at the best doubtful. He must be certain, therefore, of wanting faith, 
without which, however, it is impossib'c to please God. If he really believes in 
the reality of Christianity, how wretched he must feel ! — If he does not, yet 
professes himself a teacher of Christianity, how much more wretched then 
must he be ! 



108—115 



33 



Christendom, (102.) they, therefore, remain in a minority 
of 1 to (J. 

108. But the date of Protestantism, not three centuries 
old, is to the eighteenth century of the Christian sera as 3 to 
18, or 1 to 6; by which, of course, we must multiply the 
stated majority of 9. 

109. fc therefore, 6 times 9 be 54, it is o4> to 1 that the 
Protestants are mistaken in their reform of the Roman Ca- 
tholic faith (setting aside its exclusive truth.) 

110. This proportion, however forcible it might appear 
to the Catholic belief, is far from being adequate to its 
merit. 

111. For in this calculation, Protestantism is supposed 
one and uniform persuasion, as the Roman Catholic faith 
is ; and the reverse is the case. 

112. Because, since to determine this most essential 
point: Which are the essentials of the Christian faith? Pro- 
testantism admits of no other rule of faith but the private 
opinion, judgment, or spirit of any interpreter of the 
Bible, (26.) there must be as many Protestant persuasions as 
there are Protestant interpreters of the Bible. 

1 13. An inference (1 12) so conformable to the fact, that 
it is next to impossible to find any where two Protestants 
absolutely of the same way of thinking, about what is ne- 
cessary to believe. Nav, I never could find, as yet, two 
Protestants of the same persuasion respecting the essentials 
of the sacrament of the Lord's body in particular. 

114. Every Protestant thinktr, therefore, far from being 
convinced that his persuasion is genuine Christianity, ought 
to be certain, on the contrary, that its uncertainty is to the 
certainty of the Catholic faith being genuine Christianity, 
just as doubt is to public notoriety, or as private opinions 
are to the universal conviction of millions of millions of Ca- 
tholics ever since Peter and the apostles assured in their 
persons, and their perpetual succession by the Almighty 
Christian Lawgiver himself of his daily assistance in teach- 
ing the universe his own doctrine from henceforth and for ever, 
even to the end of the zcorld, made it an essential part of 
Christian doctrine, to believe the Catholic Church, and 
consequently to abide by the Catholic faith. (67. 68. 
69.63.) 

115. For most certainly all and every Christian persua- 
sion, however different in other points, agree in this, 
namely ; that the apostles were divinely inspired ; that the 



34 



117— 1£3 



Apostles* Creed is theirs, and consequently an infallible 
abridgment of Christ's own doctrine for all ages and 
nations. 

116. Therefore, though the whole Christian or Catholic 
doctrine can no more be explicitly contained in the apostles' 
symbol, than a whole book in its preface or abridgment, yet 
it is absolutely impossible that the genuine Christian doc- 
trine should not agree in all ages and places, and in all and 
every article of the Apostles' Creed. 

J 17. Yet no one can possibly separate from, or protest 
against, the Catholic Church or doctrine, as long as he firmly 
believes her the Holy Catholic Church, the communion of 
saints according to the infallible creed of the apostles. 
(115, 116.) 

118. Every deserter of the Catholic Church, therefore, 
every dissenter from her doctrine or Catholic faith, has for- 
feited apostolical tradition, and consequently genuine 
Christianity ; the Holy Catholic Church, the communion of 
saints, the remission of sins . . . and life everlasting! 

3 19. Hence we read in the sole rule of faith of Protestant 
persuasions, in their own Bible : " Because they received 
not the love of the truth, that they might be saved. F. For 
this cause God shall send them strong delusion, that they 
should believe a lie : that they all might be damned who be- 
lieve not the truth, but had pleasure in unrighteousness." 
2 Thess.ii. 10. 12. 

120. Hence the common axiom of the holy fathers (69 ) : 
Out of the Church (of course the Mother-Church) no sal- 
vation. 

121 . Not that they supposed that a man should be damn- 
ed for not believing what he could not possibly know; but, 
because they knew that, excluded from Heaven, either by 
the original sin, R. or liable to hell for some grievous actual 
sin, or wilful transgression ofi a known law, natural or 
written, he could not enter the kingdom of heaven. 

122. In this (121.) not unlike a patient who, neglecting 
even unknowingly the necessary cure of an hereditary or 
subsequent mortal disorder, dies, not precisely in punish- 
ment of his ignorance, but by the natural tendency of his 
malady : yet he dies ! ! ! And if this cannot be reproached 
to the Author of Nature, neither the perdition of an uncatho- 
lic sinner to the Author of grace, 

123. Most happily, the baptism of the deserters from the 
One, Holy, Catholic., and Apostolical Mother-Church, may 



124—131 



35 



be valid, and thus save the greatest "part of their children 
dead before the age of discretion % 

124. But, as might be objected, since the unity of bap 
(ism F. does not invalidate the baptism of Protestant con- 
formists or dissenters for instance, why should then uncatho- 
lie persuasions be invalidated by the unity of Faith? 

125. The difference is that, as neither scripture or tradi- 
tion, neither the written or unwritten word of God, make 
the orthodoxy of the minister of baptism a requisite of its 
validity, but only reveals its necessary matter and form, as 
long as both are used by uncatholic thinkers, their baptism 
and Catholic baptism are not two baptisms, but one and the 
same baptism. 

126. On the contrary, uncatholic persuasions and Catho- 
lic faith, against which they protest, or which they wish to 
reform, can no more be one and the same faith, than a pro- 
test and the thing protested against. 

127. Besides, " Faith is the evidence or demonstration 
of things not seen," F. or revealed, and uncatholic persuasi- 
ons are private interpretations of scripture, and consequently 
mere opinions respecting revelation f. 

128. Jf, therefore, mere opinions afe no part of evidence 
or demonstration, (126) uncatholic persuasions are no part 
of faith, far from being the one and same faith. ' 

129. As Bishop Challoner was told by a liberal Protest-* 
ant that " the Catholic faith was truly the kernel of Christi- 
anity V Hence," replied he, ts you are content with its 
shell! !T 

130. Let us close this chapter by another universally 
known anecdote. 

131. As the judicious Henry the IVth, a Lutheran from 
his birth, was to till the throne of the Most Christian King, 
he consulted both the most clever men of his persuasion,, 

* I said only the greatest part, not all, because most unfortunately too many 
Protestants do not christen their children, and not a few ministers, or rather 
gospel-men, are so careless in using the necessary matter of baptism, viz : 
water, that many may be supposed christened, who are not. Besides, in 
Protestant countries the medical men are not obliged, as in the Catholic dis- 
tricts, to administer this sacrament in case of necessity. 

f Some gentlemen, who now amuse themselves with changing, in a club, 
the hitherto admitted interpretations of the Bible, call their proceedings 
*' a liberal reformation of the -vulgar system of Christianity." We may expect to 
hear next, that some of the pensioners of St. Luke's Hospital have determin- 
ed to call their whims a liberal reformation of common sense. 



1)2 



36 



132—138 



and the columns or Bishops of the Catholic faith, whether 
or not he could be saved in his Protestant persuasion ? 

132. The former answered, that both the Protestant and 
Catholic Religion having, in their opinion, all necessa- 
ries to salvation, he might be saved in either. 

333. The latter, on the contrary, answered, that God 
having established only one perpetual, universal, visible and 
orthodox, in a word, Catholic or Mother-Church, no one 
could warrant him safe out of it, without rashness. 

134. Hence he concluded that the only safe way must be 
the Catholic faith, since both parties agree on its security, 
and accordingly he became a Catholic. 

135. Now where there is only a secure or specific cure, 
are not any other medicines at the best palliative? Would 
a medical man be justified in calling them specific? 

136. In fine, who will think that patient a prudent man 
who, in the greatest danger of his life, being told by 
younger practitioners that either purging or bleeding might 
cure him, and by the older, that nothing but purging can 
save his life, will however try bleeding ? 

137- If he does, and dies, does he not deserve his fate; 

And if the Protestant does not take half so much trouble 

for distinguishing the perpetual, universal, visible, and 
othodox, in a word, Catholic Religion, from any new, lo- 
* cal, unauthentic, and heterodox, in a word, uncatholic per- 
suasion, than to discern a good from a bad shilling, w r hat carv 
excuse his ignorance ? (1 19.) 



CHAP. III. 
ITS 1RREFORMABILITY. 

Deep calleth unto deep* Ps. xlii. 7. 

138. The property of a solecism or error is, that its con- 
sequences are its best refutation. Witness the rejorm, or 
reforming system of Peter's or the Roman Catholic faith. 
(46, 26.) 



139—148 



SI 



139- For if we do suppose that the minority of Christen- 
dom ever had a right, under the pretext of bettering or re- 
forming the perpetual, universal, authentic, in a word, Ca- 
tholic Christianity, to dissent from it, as the eastern part of 
the One, Holy, Catholic, and Apostolical Church, dissented 
from her, then we must admit as lawful the schismatical or 
eastern reform. 

140. But if it be permitted to dissent from universal tra- 
dition and Catholic Faith, much more lawful will it be to 
dissent from the eastern reformation, (139.) which, of course, 
national persuasions will, in turn, reform. 

141. For the same reason each national reform (140.) will 
be dissented from by provinces, still more justified in reform- 
ing a mere national reform. 

142. Hence synodical reformsmuch. more liable to be dis-* 
sented from by parishes. 

143. Hence (142.) parochial reforms, which must under- 
go the same chance of endless changes from street to street, 
house to house, man to man, day to day ; until free-thinking 
and unbelief take the place of the whole Christian, or Ca- 
tholic Faith, apostolical tradition, and divine revelation, 
were it not to last to the end of time. A — G. p. 7 and 8. 

144. What must become of the English constitution, that 
palladium of human reason, for example, if every province, 
every parish, every street, every man, is allowed to reform it 
according to his ozm way of th inking , whenever he pleases 1 

145. And if such liberal systems of reforming public law- 
be silly, are the liberal systems of reforming Catholic Faith 
wiser? 

146. But that no man, open to conviction, should sup- 
pose that we have, in any way, exaggerated the natural and 
ruinous consequences of the reforming system, as liberal as 
may be supposed the prevalence of private opinions to noto- 
riety, let the reader recall to his mind an advertisement which 
he might have read, as well as myself, in a famed morning 
paper two or three years since, the Morning Chronicle, i 
think, in 1808. 

147. There notice was given that the Christians of No. 7 
and those of No. 11, of the same street, held a doctrine so 
different, that both, viz. the Christians of No. 7 and No. 1 1 
must be hereafter considered as two different sets of Christi- 
ans ! ! ! 

148. Thus « deep calleth unto deep ! ! f 



38 



149—155 



CHAP. IV. 
ITS EXACTNESS. 

Verily I say unto you, till heaven and earth pass, one jot, or 
one tittle shall in no wise pass from the law till all be ful- 
filled Matt. v. 18. 

149. If it be a common artifice of error and untruth to 
hide their deformity under the cloak of equivocation, equi- 
vocations ought to be entirely avoided by the standard of 
revelation. 

150. Hence the doctrine of the perpetual, universal, vi^ 
sible, and orthodox, in a word, Catholic Church, estab- 
lishes a most rational and scriptural distinction between faith, 
discipline, and opinions. Catholic Faith, as the notorious 
demonstration of the unwritten word of God, is irreforma- 
ble, although progressive in its definitions, according to the 
progresses and wants of mankind. 

151. Hence it was compared by God himself to a mus- 
tard, seed, which of course remains the same during the dif- 
ferent gradations of its growth, and " which indeed is 
" the least of all seeds: but when it is grown, it is the 
u greatest amongst herbs, and becometh a tree, so that 
" the birds of the air come and lodge in the branches there - 
u of." Matt. xiii. 32. 

152. Discipline, or external forms and ceremonies, can 
only be regularly or canonically altered by the same ecclesi- 
astical authority which has established them; an authority 
by no means inferior to that of the Synagogue, of which we 
read, that after having " kept the fast of unleavened bread 
" for seven days, 

153. " The whole assembly took counsel to keep other 
" seven days : and they kept other seven days." 2 Chr. 
xxx. 21. 23. 

154. Whatever is not evidently included in the perpetu- 
al, universal, or Catholic and irreformable faith, nor in ec- 
clesiastical regulations, comes under the name of opinions, 
and is free. 

155. " One man esteerneth one day above another : ano- 



156—166 



39 



tber esteemeth every day alike. Let every man be fully per- 
suaded in his own mind." Rom. xiv. 5. 

156. Had the enemies of religious unity attended to 
those judicious, scriptural, and necessary rules, they would 
not perpetually object to their divinely instituted teacher, C. 
the Catholic or Mother-Church, either dogmatical innova- 
tions, which she neither did nor possibly could make, (45) 
discipiinal alterations which she had a right to make, or 
private interpretations of some Catholic believers, for which 
she is not answerable. (154« — 155.) 

157. A few instances of dogmatical, discipiinal, and 
problematical points, will clear this matter much better than 
many arguments. 

Dogmatical Points. 

158. The Church has neither the right nor power of 
establishing one single tenet contrary to divine revelation. N. 
Nor consequently the right nor power of adding one sa- 
crament to the number instituted by Jesus-Christ. 

159- Could she then possibly attempt to establish an eighth 
sacrament, she must be opposed by all and every faithful. 

160. Jbor the same reason, she never could have estab- 
lished one more than Jesus-Christ did. 

161. The seven sacraments, therefore, are all and every t 
one divinely instituted. 

162. Another dogmatical point is, the real, though su- 
pernatural and invisible presence of Jesus-Christ whole and 
intire, his flesh, blood, humanity and divinity, under either 
the kind of bread or that of wine duly consecrated. 

163. " Knowing that Christ being raised from the dead, 
dieth no more ; death hath no more dominion over him." 
Rom. vi. 9. 

16'4. The necessity of every sinner doing penance is ano- , 
ther dogmatical article. 

165. " Except you do penance, you shall all likewise 
perish." Luke xiii. 3. 

166. The Reformers of Christian Faith, to prevent scrip- 
ture from disappointing their liberal system of sending every 
Protestant, or reformed abettor to heaven without any 
trouble, and as by a post-chaise, have likewise reformed the 
scriptural text, by mistranslating except you repent, for ex- 
sept you do penance. — More mistaken, than liberal beings ! ! ! 



( 



167—173 



167. The most enlightened Cardinal Stanislas Osius, one 
of the greatest prelates of the sixteenth century, was not of 
their way of thinking. When desired not to fast, on ac- 
count of his bodily debility, and in order to remain longer 
useful to the Church and the state, he answered : u God or- 
dained fasting and fasted ; his Church has appointed days 
for it ; by keeping them, I comply with your request. For 
is it not written, Honour thy father and mother, that thou 
mayest live long 

168. As a most celebrated physician and naturalist, I 
think Dr. Duverney, was dining among many of those fa- 
shionable men, learned in any thing but religious matters, 
at Mr. BufTon's, on a Friday, it was remarked that the Doc^ 
tor eat nothing of the first course, composed only of dishes 
prepared with meat. The Doctor foresaw and prevented 
their jocosity, by saying that he knew that on the days meat 
was prohibited by the Church, it did more harm than good. 

l6'9. Mr.Buffon sent for his maitre d'hotel, and ordered 
him to replace the first course by a second without meat at 
all ; and every one admired tacitly the Christian behaviour of 
the most learned and Christian Doctor, and the dignified 
conduct of Buffon, 



Disciplinal Points. 

170. The wording or definition of dogmatical tenet* be^ 

longs to the teaching Church likewise the ceremonies of 

the sacraments, &c, 

171. Her present discipline enjoins to every layman, or 
even priest, whenever he does not celebrate mass, to com- 
municate under the species of bread only. (i62.) 

172. The Church has established Maundy Thursday for 
the consecration of the balm and oil used in the sacraments 
of baptism, confirmation, extreme-unction, and order, used, 
I say, by and since the apostles, though their use is not 
singly expressed in every scriptural text relating to those 
sacraments. 

173. If this silence (172.) proves any thing, it is the ne- 
cessity of a perpetual Church and Tradition for the better 
understanding of Scripture. For what would become of the 
best political constitution, were it not practised and ex-> 
plained by the body and tradition of the nation, it was 
framed for \ 



174—181 



41 



174. The oldest Liturgies, Jewish, Latin, and Greek, 
Contain prayers for the dead, and ecclesiastical discipline 
has regulated, that such as die in the communion of saints* 
and whose salvation must be a matter of uncertainty, should 
lie all in a common consecrated burial ground for each pa- 
rish, so that prayers might be offered occasionally for 
them all. 

175. To this Protestants object, that prayers for the 
dead must be superstitious, useless, arid intended only for 
the profit of priests; yet they are very angry, because they 
are not admitted after death into the same burying-ground 
with the Catholics, in Catholic countries. 

176. These objections are ah answer to each other : for, 
if prayers after death be superstitious and useless, why do 
the Protestants seem to wish for them in Catholic countries ? 
And if intended only for the profit of priests, how could the 
priests neglect the occasion of getting the money of the de- 
Ceased Protestants ? 

177. The fact is, that out of twenty annuities left to the 
Church for praying for the dead, nineteen are founded by 
priests, who certainly would not do so* should they not 
trust in the efficacy of prayers for the dead, as St. Augustin 
did, when he offered the daily sacrifice for the repose of his 
mother's soul. (St. Aug. De Civitate Dei.) 

178. As for the Protestants being angry about their be- 
ing refused the burial-ground intended for the parishioners 
of each parish, we must add a few considerations; 

179. In this they are absolutely treated just as the Ca- 
tholics wish to be treated in Protestant countries, where 
they prefer to have nothing done after death by such as they 
always considered quite strangers to their communion, and 
in which they only desire to be buried by the minister, and 
according to the rites, of their own communion. 

180. This (179-) is not refused to Protestants in Catholic 
countries. But what is refused to them, and which they 
most likely, or rather their Protestant friends, would refuse 
for them, if it was offered) is Catholic rites upon an uncatholic 
dead person, who obstinately refused the sacraments and 
prayers of the Catholic Church in his last moments. 

181. The same is refused to a Catholic dying in a known 
final impenitence. Now I wish to ask any unprejudiced man, 
whether charity dictates to do more for others, than we wish 
and should wish to be done for us ? 

E 



•12 



18C-191 



182. If, on the contrary, (180.) the dying Protestant has 
manifested the smallest wish of belonging to the Catholic 
Church, she is ever ready to pray for him, as for any mem- 
ber of the communion of saints. 

183. Nay, if a Protestant baptized child dies, I am 
sure no Catholic Curate will ever object to return him 
among the angelical children, happy enough to lose life 
before innocence. 

IS4. But if children of Catholic or Protestant parents 
die unbaptized, neither are admitted into consecrated ground. 
— What man, in his right senses, can judge uncharitable such 
impartial regulations ? 

1 S3. But Protestants are so fond of protesting, that nine 
times out often they do formally protest against what they 
do uot know. INI ay not the Catholic protest more rationally 
against Protestant ignorance ? % 

Problematical Points. 

186. For instance : what alteration is necessary in the 
species of the sacrament of the Lord's body, to remove his 
real presence ? 

1 87. W hether this real presence be effected in every par- 
ticle and drop of the species at their consecration, or only 
at their Reparation ? 

188. How far the penance, or good works, such as the 
prayers, fasting, or alms, ordered as a satisfaction by the con- 
lessor, satisfy for the temporal punishment still unpaid ? &c, 

189- To accustom, however, young confessors to gradu- 
ate those penitential satisfactions, some proportions have 
been established by casuists for each transgression, either in 
days of fasting, or in sums of money (always ordered for the 
poor, the sick, or the establishment of the churches.) Chari- 
table reformers seeing this, have concluded that Catholics 
had a right to commit such and such sins for such and such 
a sum of money. They have eharitably inserted their foolish 
or intended mistake as a matter of fact even in a spelling- 
book, and by such fabrication prejudiced their babes against 
t he Mother of Christianity, and corrupted their innocence 
by the most wicked ideas. 

HK). " A good tree cannot bring forth evil fruit, neither 
can a bad tree bring forth good fruit." Matt. vii. 18. 

191, So far, in the Catholic communion, every point is 



192—196 



43 



settled, that no man need trouble himself about religious 
reforms. So far the whole is conformable to good sense and 
the obvious meaning of scripture, that the Catholic believer 
is sure that there is much more scriptural truih in his cate- 
chism, than in all the mistranslations and misinterpretations 
of the Bible, by all the reformers togeiher, past, pre- 
sent, and future. 

192. Nay, Protestant authors, in other matters, are 
very subject to miscomprehension, from an habit of obliqui- 
ty respecting religion : in this not unlike children who 
squint, from having often looked obliquely at the light, 
when in their cradle. 

193. A notable occurrence respecting innoculation will 
justify this assertion. — As soon as the innoculation of the 
small pox was spoken ot on the continent, the theological 
school of Paris, (called Sorbonne) decided that it ought not 
to be encouraged, particularly because it was not lawful t.o 
endanger the community for the sake of personal security. 

194. The reverse took place as soon as my justly cele- 
brated friend, Dr. Jenner, published his most satisfactory in- 
quiries about vaccination. 

]9o. As this preventative of small-pox, instead of in- 
creasing, prevents the contagion of this dangerous disorder, 
the Catholic Clergy, of one accord, recommended a prac- 
tice by which both public and private security were benefit- 
ed; and this example, happily followed even in several Pro- 
testant parts of the contiueut, made that part of the world 
enjoy a much greater share of the advantages 01 vaccination, 
than the very spot it was coming from. 

193. Shall 1 say it t From another way of reasoning, 
some, though few, English practitioners encouraged the 
innoculation of small- pox, under the only supposition of 
a greater security for the innoculated persons, without the 
least attention to the dangers of the community *. 

196. The consequence was, a constant variolous conta- 



*The fact is, that out of 4, 5, or six thousand persons vaccinated, one indivi- 
dual may eventually take the small-pox, if very prevalent. But would this be 
th§ case, if the variolous contagion were excluded by a general vaccination ? 
Besides, it has been almost universally remarked that the small-pox of a 
vaccinated subject is as mild as innoculated small-pox. Vaccination, there- 
fore, being no disorder at all, should still be 4, 5, or six thousand times pre- 
ferable to the innoculated small-pox, had it not over it the incalculable ad- 
vantage of preventing contagion, and thus ultimately destroying small-pox, if 
universally admitted. 

E3 



44 



gion kept up about one of the most populous cities in the 
world, and all over England. 

197. Thus, the country of the benevolent J enner, ever 
since he taught the four parts of the world how to guard 
against that fatal malady, has lost by it a greater part of its 
population, than before any prevention against the small- 
pox was spoken of. 

198. To return to our point: Christians of every deno- 
mination, if yet Christians, all without exception, admit 
the existence of sacraments in general, and define them as 
the Catholics do, " outward signs of inward grace." 

199. This supposes a supernatural effect operated on the 
soul by a material cause ; and such an effect is both .-a miracle 
and a mystery. 

200. It is therefore not only unchristian, but inconsist- ; 
ent, to deny the existence of miracles and mysteries. 



CHAP. V. 
ITS MIRACLES. 

Even nozv miracles are performed in the name of God, either 
by his sacraments (199.)> either by prayer, or the memory of 
his saints. ....... St. Aug. de Civitate Dei. 

201. This most learned, pious, and holy Father, convert- 
ed from human sophistry to Christian wisdom, says in the 
just quoted book : " Either Christianity was established by, 
or without, miracles : if by them, we must admit them 
therefore ; if without them, it is the greatest of miracles, 
that such a religion could have been spread about with- 
out miracles ;" therefore miracles cannot be denied. 

202. And, in fact, the more incomprehensible, the more 
severe, the more strict is the doctrine, morality, and wor- 
ship of Jesus-Christ, the more impossible was it for his reli- 
gion to become universal, or Catholic, by the limited, and 
very limited means of twelve poor, timid, and mostly illite- 
rate men, without the almighty intervention of God. 



203—214 



45 



2Q3. But the God of truth cannot possibly interpose his 
almightiness to establish a doctrine preached to the world as 
his own, were it not really revealed. 

204. The nature and universal establishment of the 
whole Christian or Catholic Religion, therefore, necessitat- 
ed a divine or miraculous intervention, and its miraculous 
establishment implies its divinity. 

205. Any religion therefore, whatsoever, which is not 
grounded upon miracles, cannot be the miraculous and con- 
sequently genuine religion of the God-man Jesus-Christ. 

206. .Nay, when reformers admit the miracles of the first 
.century of Christianity, and the miracle of the raising of the 
dead at the close of the world, they unthinkingly admit two 
truths which are death-blows to their systems. (14.) 

207. For, by this really grounded belief they own the 
perpetuity both of the original Christian Religion and its mi- 
racles, and consequently their unfortunate mistake about re- 
forming as corrupted Christ's own warranted establishment. 

208. Thus the disbelief of miracles is a demonstration of 
the falsity of any doctrine which disbelieves them. 

209. Neither is the vast progress of Mahometism or Pro- 
testantism an objection to the impossibility of making Chris-? 
jtianity Catholic without miracles, but is, on the contrary, a 
further confirmation of it. 

2j0. Because, ]st, they were spread by the force of 
arms, passion, and persecution, and not by mere persua- 
sion, as the Catholic Religion. 

fil l. Because, 2dly, they are only a denial of the whole 
Christian or Catholic Faith, either in totoor in part, and, of 
course, in the same proportion more handy to spread among 
the community, as they are more comprehensible, more 
easy, and more loose doctrines. 

4 212. Now if the unwritten and written, or natural and 
Mosaical law, much inferior to the revealed religion or 
Christian law, h$d miracles, why not genuine Christianity 
or Revelation ? 

213. If the revealed religion was established every where 
by miracles, and will close by the greatest of all, the raising 
of all the dead ever since the beginning of the world, how 
could all miracles be ceasing between the origin and the 
end of God's perpetual, universal, visible, and orthodox 
establishment r 

214. Must not this divine oracle continue true : " These 
signs shall follow them that believe, in my name they shall 



46 



cast out devils: they shall speak with new tongues: 
they shall take tip serpents, and if they drink any deadly 
thing, it shall not hurt them : They shall lay hands on the 
sick, and they shall recover." Markxvi. 17, 18. 

215. I must beg the pardon of the philosophists and re- 
formists, but this promise ever continued in the perpetual, 
universal, visible, and orthodox, in a word, Catholic Reli- 
gion, as may be demonstrated by authentic facts. 

216. They shall cast out devils. Who ever heard of a 
true possession cured by any other ministry than that of the 
Catholic Church, which consequently ever preserved in her 
liturgy her exorcisms, or forms of prayer for casting out 
devils, knowing the use of them ? 

217. If every new Church, even the Eastern Church, 
have uniformly cast out, not the devils, but the old exorcisms, 
is it not a practical confession of their having lost the old 
divine power with the old divine faith and mission ? 1 am 
in search of a very valuable Latin book, written in the last 
century by the reverend Gasner*, a most clever and zealous 
rector in Germany. It contains a great number of very au- 
thentic accounts of real demonocracy cured by prayer and 
exorcism. 

218. This apostolical man had a deserved reputation, not 
only of an exemplary life, but of the greatest knowledge 
in divine and human sciences ; and, as his parish was infect- 
ed with some people of the most diabolical perversity, and 
with many more persons afflicted with unknown disorders, he 
was authorized by his Bishop to try exorcisms upon any one, 
after the opinion of two reputable medical men declaring 
their disorders supernatural, and bevond the reach of me- 
dicine. 



* See what the Historical Dictionary by Feller says abont Gasner, The 
cures he performed by the invocation of God have been testified by many 
eye witnesses, Catholic and Protestant ; among the latter, by the minister 
Lavater. The famous De Haen admits them as supernatural cures, but attri-* 
kutes to the devil those supernatural facts, operated by the invocation of God! 
which is not only above, but contrary to reason. So far truth is exclusive, 
that you cannot decline it any way without speaking nonsense. Might not 
the Doctor be answered by Gasner as once the Pharisees by Christ himself : 
ff If Satan cast out Satan, he is divided against himself. How then shall his 
kingdom stand ? . . , But if I cast out devils by the spirit of God, then the 
kingdom of God is come unto you." Matt. xii. 26. 28, For the contrary rea-r 
son, if the new persuasions do not cast out devils, then the kingdom of God 
is gone from them. Will Protestants boast that the devil never troubles the 
reformed persuasions ?— The reply is, Why should he besiege surrendered 
plaees r 



X 



219—227 



47 



219- By prayers and exorcisms the greater part of them 
were healed ; and as he declared of the others, that their 
disorders were not supernatural, new medical attempts were 
used, oftentimes successfully. 

220. So far, even in physic, the Church is more infallible 
than the most regular professional practice ; (193— 195. 2190 
and we hear reputable Protestant physicians comparing 
the worst class of quackery, to Christ's own Church and 
power ! See the transactions, of the Medical Society of 
London, 1810. 

22 1 . They shall speak with new tongues. The numerous 
conversion of Indians to the Lord's faith by a few Catholic 
missionaries, often unacquainted with their language, and 
almost always in want of pecuniary assistance, while many 
more Protestant missionaries, well fed, well paid, can do 
no more than to marry their unchristian neophytes, is a mi- 
racle of the present age. 

222. Yet in those countries St. Francis Xavier converted 
the infidels by thousands. What a wonder, had not God 
granted him the power of miracles! (201.) 

223. He has; for when, after his death, some Dutch 
self-called gospel-men carried there their new gospel, those 
Christian Indians, being yet better informed than their new 
preachers, answered them : " How can we believe you ? You 
contradict our good Father Xavier. He raised from the 
dead six of us, still living ; unless you raise a dozen, we can- 
not hear you." See " Histoire de St. Francois Xavier." 

224. If they drink any deadly thing, it shall not hurt 
them. When some enemies of the strict rules of St. Bene- 
dict had poisoned his cup; as soon as he had blessed it be- 
fore his meal, the cup broke untouched, in the presence of 
all his monks. The guilty among them, frightened at it, 
asked and received his pardon for their criminal attempt. 
See : «' Histoire de St. Benoit." 

225. In fine, we find miracles better attested than the 
facts of Julius-Caesar, in every century of the original, per- 
petual, visible, and orthodox, in a word, Catholic Church* 

226. See : " Miraculous powers of the Church asserted 
through each succeeding century, from the apostles down to 
the present time. By Bishop Walton." Sold No. 38, Duke- 
street, Grosvenor-square, 

227. They shall lay hands on the sick, and they shall re- 
cover.— To such as know me enough to think that I would 
not say a lie for the united kingdom of England, Ireland, 



43 



228—232 



and Scotland, I beg leave to relate a fact which I witnessed, 
and ever will consider as a miraculous cure. As, however, it 
is not otherwise authenticated, of course, no one else is obliged 
to believe it. 

228. The son of a reputable physician in Valenciennes, 
about seven years old, was afflicted with a most virulent 
scabby eruption on his face. The most accredited medi- 
cines of all kinds had been tried without effect ; the child 
was growing worse daily, much emaciated, restless, and 
feverish. 

229. Hence his mother, a 'religious lady, asked the ap- 
probation of her husband to make a nine-days prayer, in 
order to Obtain from the Almighty Physician, through the 
intercession of St. Merculfus* a cure, hitherto attempted in 
vain by human means. 

230. The father, too sensible and too religious a philoso- 
pher to doubt, that if one day's prayer be good, a nine days" 
prayer must be better ; — that the recommendation of a hea- 
venly friend of the Common and Almighty Mediator might 
avail much in the communion of saints ; — that the saints, far 
from being unacquainted with, and indifferent about, human 
events, " rejoice in heaven at the conversion of a sinner," 
Luke xv. 7. and therefore know what passes; — encouraged 
his wife's devotion. 

231. After the ninth day, whilst the child was by no 
means better, the mother closed her pious attempt by a sin- 
cere confession and a devout communion, after which she 
brought home a little holy water* 

232. Hol} r water is common water consecrated by prayer, 
and kept at the entrance of every Catholic oratory in remem- 
brance of the grace of baptism, and to remind the faithful of 
bearing a clean heart to the sanctuary of God. 

* St. Merculfus was indebted to the liberality of Glovis, Kin's of France, 
for the establishment of a monastery of the Benedictine order. The greatest 
part of the relics of this saint are preserved in a church at Corbey, district of 
Laon, a place where the French Kings, after their consecration at Rheims', 
used to go and pray for nine succesive days, before touching the scrophulous 
patients. Diet, of Moreri, art. St. Marcou, edit. 1721. 

The same very creditable author, art. St. Hubert, certifies as indubitable, 
" the power which the Kings of France possess of curing scrophula (hence 
" called king's evil) by saying to each patient : The King touches thee, God 
tc cure thee ; and making upon him the sign of the cross. For," says he, " i't is 
'* certain that it is an heavenly gift, which is acknowledged, hot only by the 
" testimony of the French, but of foreigners, as Leonardus Vair, Valdesius, 
" and P. Delrio." 



49 



'233. With this holy water, of which I myself drank a 
little, and which had no taste, the child was directed to 
cross himself in the name of the Father, and of the Son, and 
of the Holy Ghost, in remembrance of the mysteries of the 
Blessed Trinity, and of the incarnation and death of his 
Redeemer. 1 

234. He next drank some of this water, which he de- 
clared to be nothing but plain water, and at last he dipped a 
towel into the same, and applied it wet only in three parts 
of his most frightful little face. , 

235. ] No sooner had he done this, than all the sores laid 
dried like so many nasty bits of gum on the linen, leaving 
iris skin and person as clean and healthy as he ever was in 
his life. This I saw with my own eyes ! ! ! 

236. He still lives full of gratitude and faith, and recol- 
lects every particular of this fact as if it had happened only 
yesterday. His mother may yet be questioned on this 
subject, now, 181 }, 

237. That effect obtained after the use of the holy water 
recalls to my mind another fact, which happened at Tournay 
about the year J 778, where I then resided. 

238. As a young priest, a most intimate friend of mine, 
Abbe Tieffry, was at the point of death, yet perfectly col* 
lected in his senses, he was tormented by the most dreadful 
thoughts of despair ; his confessor, the most pious and en- 
lightened divine I ever met with, advised him to have some 
holy water sprinkled over him every time those ideas should 
return. 

239. So he did, and assured his brothers that his thoughts 
were immediately changed every time. 

240. Had he been a Protestant or a Deist, (72 — 75.) he 
would have slighted the advice, and most likely cut his throat. 

241. What faithful, however, did not, in his life, expe- 
rience the efficacy of the sign of the cross made with a lively 
faith of the presence of God, and of Christ's passion and 
death, since the great Constantine was promised to defeat 
even his temporal enemies by that sign. In hoc signo vinces. 

242. So far in the order of grace, as in the order- of na- 
ture, their Author has established means more adequate to 
our wants, than to our understanding. 

243. Nay, did he not himself cure a man born blind, by 
rubbing his eyes with clay ? 

244. " A man that is called Jesus made clay, and anoint- 
ed mine eyes, and said unto me ; Go to the pool of Siloe 



50 



245—248 



and wash : and I went and washed, and I received sight." 
John ix. Hi 

245: As a further proof of the power and goodness of the 
Almighty in curing by miraculous means disorders hitherto 
above the reach of physical remedies, I will quote from the 
" General History of the Netherlands" (Histoire Generalle 
desPays Bas, vol. iii. pp. 3 88 and 403, Brussels, 1743,) his- 
torical and miraculous facts, which, contrary to fabulous 
accounts, are no where more generally believed than on the 
very spot they are ascribed to. 

246. " St. Hubert, first Bishop of Liege, built that town 
anno 70.-). It is believed that it was in remembrance of his 
having seen on the very spot a hart wearing a crucifix be- 
tween his horns, when he was hunting on Good-Friday. He 
heard at the same lime a voice from heaven, threatening him 
on account of his dissipated life. Hence he consulted St. 
Lambert, the Bishop of Tongres ; soon after entered the 
clergy, and went to Rome, where Pope Sergius I. informed 
by revelation of the death of St. Lambert, consecrated Hu- 
bert Bishop of Tongres, or Maestricht, whence he translat- 
ed his see to Liege. He died when visiting his diocese, in a 
village near Brussells, called Tervueren, on the 3d Day of 
ISovember, 7*27, and his body was carried to Liege, 
where it was buried in the church of St. Peter. 

Walcant, Bishop of Liege, with the 

consent of Lewis the Debonair, of his Metropolitan, the 
Archbishop of Cologne, and of a Council held at Aix-la- 
Chapelle, made on the 30th September, 825, a solemn trans- 
lation of the body of St. Hubert, which was still (after Q8 
years) whole, entire, and imcorrupted ; from St. Peter's 
church at Liege, to the new church at Andaine, called 
ever since Fanum Sancti Huberti, or St. Hubert's, whose 
feast is celebrated on the 3d November." 

247. " The miracles which God daily operates there 
through the intercession of this saint are amazing, and 
bring there from every wdiere for a cure such as have the 
misfortune of being bitten by mad animals." 

248., " One of the most striking marks of divine Provi- 
dence, which authorises the miracles of the Catholic Church, 
is that the Reformed and Protestants, in spite of their mani- 
fest opposition to miracles*, do claim the assistance of the 
saint for their persons and cattle." . 

* As the fox in the fable could not reach the grape, he said that it was not 
ripe. (217.) 



249—252 



5 1 



249. "To the said persons (247.) an opening is practised 
on the skin of the forehead for the insertion of a bit of St. 
Hubert's stole (a part of his ecclesiastical vestment) which 
remains entire, although so many threads are taken out 
of it." 

250. " Experience has shewn that such as were cured at 
St. Hubert's are free for ever from this dreadful disorder." 

251. " Such are the rules to be observed by those who 
come to St. Hubert's for a cure: 1st, To confess and com- 
municate nine days together *, 2dly, To lay alone in clean 
]inen sheets, or in one's clothes. 3dly, To drink each in his 
own glass. 4thly, To take cold meals only. 5thly, To 
abstain from combing one's hair for 40 days f. 6thly, To 

' celebrate every anniversary of St. Hubert with a particular 
devotion." No remedy whatsoever is made use of. 

251. " All these religious," economical, and dietetical 
" practices, have been authorised and judged free from any 
" superstition by several universities :" also by the practi- 
tioners of Lou vain in J 690, and in 1 69 1 by the medical fa- 
culty of that university. 

252. Now 1 ask the man the most hard in believing, wbe- 
ther such care should be taken even against the least ap- 
pearance of superstition, if these practices were intended to 
deceive a credulous multitude? — How, why should they be de- 
ceived?— Whether the monks of St. Hubert could have attempt- 
ed and succeeded in deceiving themselves and the whole Ca- 
tholic and Protestant community of a most populous and en- 
lightened, though very religious country, for these ten cen- 
turies ? — How during such a number of years it could hap- 
pen, that among a great number of the most rigorous and 
enlightened order, the Benedictines, not one ever was suffi- 
ciently attentive to discover, or generous enough to publish, 

the deception, if there could be any r How these monks 

should dare to give certificates of cure to their patients of 
rabies canina, which any one may witness, as 1 did ? How, 

* Superficial minds might object to the number 9 (155.) but is it more 
superstition, or harm, to repeat one good action nine times, than to cheer tne 
King, for instance, or to repeat Kyrie eleison, three times three ? 

f It is only of late that attentive physicians have observed the danger of 
combing patients in a nervous or debilitated state ; as for instance, after 
typhoid or malignant fevers ; a danger perceived by the monks of St. Hubert 
for some centuries. Does the Catholic Religion, then, so discredited by Pro- 
testant medical men, who do not know it, supply experiments even in their 
own profession ? 

F2 



52 



rich as they ever were in founded property, with an annual 
income of ten thousand pounds sterling, a sum much more 
than sufficient for their abstemious life in such a cheap coun- 
try, they should have encouraged to their abode at their ex- 
pence # a continual resort of incurable and dangerous hosts, 
to the ultimate disgrace and uneasiness of their spiritual and 
temporal happiness, were they not confident of the cures 
operated in their convent ? 

253. If those motives of credibility are insufficient to 
convince a Protestant practitioner of the reality of what so 
many good and enlightened eye-witnesses and distinguished 
physicians, ever considered as facts for these ten centuries, I 
do not know what medical observations they can trust to. 

254. They must renounce any medical faith, and conse- 
quently doubt the medical property of t any remedy, and try 
to cure by incredulity. 

255. I have personally known a Count De Riquel at 
Tournay, a nobleman of Namur, I think, and by no means 
a credulous man, or a bigot. Neither he, nor any of his nu- 
merous and very respectable friends, seemed to entertain the 
smallest doubt of his having been bitten by a mad dog, and 
preserved from hydrophobia and death by becoming a living 
shrine of the sanctified sportsman, St. Hubert. 

256. How a thread of the vestment of the saint, put into 
a man's skin, can preserve him from the effect of rabid 
venom, I do not know, no more than how this vestment re- 
mains entire ; but that it does, no one doubts on the spot. 

257. No more do I know how an atom of cowpock mat- 
ter once inserted in a man's arm keeps him for life proof 
against variolous contagion. 

258. When I first advised vaccination, I had not in its 
favour the tradition of ten years, yet I did it with a sufficient 
certainty. 

259- Now that T have a local tradition of- an hundred 
times ten years in favour of the efficacy of St. Hubert's ma- 
nagement in rabies canina, shall I be a superstitious man for 
advising it, because it is done miraculously ? Is there less 
wisdom, then, in believing the almightiness of the Master of 
Nature, than the power of nature herself ? 

* The patients pay nothing for their cure ; and if any thing for their board, 
it is under their daily expence, not exceeding, if 1 recollect well, nine~ 
pence a day. 



260—266 53 

260. O Lord, thy arm is not shortened, but our faith is 
weakened, according to thy divine and consequently infalli- 
ble prediction : 

261 . " When the Son of Man cometh, shall he find faith 
on the earth Luke xviii. 8. 

262. Some will object, 1st, That many of the patients 
of St. Hubert might have been bitten by animals only sup- 
posed, but not really mad. 2dly, That though bitten by 
a mad animal, some who escaped the rabies canina at St. 
Hubert's, might have escaped it without submitting to St, 
Hubert's treatment. 

263. My answer is, that, if among such a number of bit- 
ten people, and of people bitten at the same time and by the 
same animals, from which rabies canina took piace in persons 
and animals, for which St. Hubert were not invocated, none 
of such as went through St. Hubert's treatment, took the 
rabies canina for a thousand years ; this is a miracle as 
sure as such cures as the objectioners would not object 
to, were they not miraculous. But a fact is not more in- 
credible for being miraculous, if properly attested. We 
must, therefore, admit the cures of St. Hubert as any other ; 
and as any other grounded upon testimonies so constant, so 
long, and from the best possible eye-witnesses, could not be 
rejected, neither ought we to reject St. Hubert's cures. 

264. True it is, that St. Hubert's cures are merely pro» 
phylactic or preventive, just as bark, which prevents but 
expels not the fit of intermittent fevers, sometimes going 
away without any remedy. Yet will consistent practitioners 
deny the specific power of bark in agues, by saying, that 
may be every ague for which bark was administered during 
the intermission, was not to return? I therefore trust, not 
with a divine, but with a medical faith, on the powerful ef- 
fect of St. Hubert's treatment, to prevent the fit of rabies 
canina, as upon the efficacy of bark to prevent the return of 
the ague. 

265. 1 come still nearer to the objected point. To say, 
against the preventi ve of the small-pox, viz. vaccination, for 
instance, 1st, That many of the vaccinated subjects might 
have been not liable to the variolous contagion. 2dly, That, 
though liable to it, they might have escaped it without vac- 
cination, is a negative argument, if only a few experiments 
on vaccination had taken place, and a nugatory one after 
such a number of trials. Can, after a thousand years of fair 
trial of St. Hubert's treatment as a preventative of the rabies 



54 



canina ; can, I say, the objection.be any thing more than a 
negative, and consequently unavailing, or rather groundless 
argument ? 

266. However, satisfactory as these proofs of the prophy- 
lactic power of St. Hubert's miraculous treatment are for 
men open to conviction, yet, because the Church of God 
has not yet determined any thing about these cases, there is 
not the least obligation to believe them. 

267. Catholics are only obligated to admit, according to 
the infallible and unceasing promises of scripture in its obvi- 
ous and authentic sense, the possibility and perpetuity of mi- 
racles in the original, perpetual, visible, and orthodox, in a 
word, Catholic Church ; but are at liberty to suspend 
their judgment, and free to consider as> unwarrantable, any 
miracle which can be reasonably objected to for want of suf- 
ficient proof of its reality. 

26S. Catholic faith, therefore, far from encouraging, 
excludes, credulity and superstition, by keeping a just me- 
dium between credulity and incredulity, as we are going to 
prove. 



CHAP. VI. 
ITS MYSTERIES. 

Keep that is committed to tin/ trust, avoiding profane and 
vain babblings and oppositions of science, falsely so called : 
zihich some professing, have erred concerning the faith . 

1 Tim. vi. 20, 21. 

269. Nature is full of mysteries, can revelation be other- 
wise? A religion without mysteries, therefore, would be a 
human, not a divine institution. The more mysterious, 
therefore, is the Catholic doctrine, the more impossible il is 
that it could be an invention of men. For men do not in- 
vent, much less can they make credible every where what 
they can have, or give, no idea of. 



270—281 



55 



270. Besides, what can intervene between God and man 
but a mystery ? 

-271. I could not, therefore, believe that Christianity is 
a divine doctrine, were not Christianity mvsterious. 

272. So far revelation must be above human reason. 

273. But it must likewise be conformable to divine wis- 
dom, the very origin of reason, and consequently by no 
means contrary to reason. 

274. Hence the mystery of creation, for instance, by 
which, ] believe, every creature was produced from no- 
thing by an almighty power, is certainly above, but by no 
means contrary to, reason. 

275. Thus every other mystery of the whole Christian, 
or Catholic Faith, far from being contrary to, is no more 
above, reason, than our own nature, which the Almighty 
was pleased to make after his ozm image and likeness. Gen. 
i. 26. 

276. Witness the mystery of the Trinity, or of one 
God in Three Persons, Father, Son, and Holy Ghost ; re- 
presented by the three distinct powers of each human soul : 
understanding, will, and memory. 

277. Witness the mystery of Incarnation, or of di- 
vine and human nature united in the person of Jesus-Christ ; 
represented by the incomprehensible union of the soul and 
body of man. 

278. Witness again, the mystery of the Re alPresence, 
or Christ's immortal substance invisibly present under the ap- 
pearance of bread and wine, and represented by the anima- 
tion of every solid and sensible part of the human body. 

279. Witness, in fine, the mystery of Tran substan- 
tiation, or change of bread and wine, duly consecrated, into 
Christ's immortal substance; represented by the transubstan- 
tiation of solid and fluid food, duly digested, into our living 
substance. 

280. For a believing or faithful physician, who admits 
of both the sacramental and natural transubstantiations, just 
mentioned, without perceiving either, the latter is only 
grounded on physical certainty, and the former upon both 
moral and metaphysical evidences. 

281. Because the fact of the revelation, and consequent- 
ly divine truth of the real presence and transubstantion rest 
not only on the most obvious and authentical sense of scrip- 
ture, on the apostolical tradition, and its greatest possible 
notoriety, perpetual and universal belief, -or Catholic faith, 



/ 



55 



282—289 



but on the perpetual doctrine of the Mother-Church, divine- 
ly warranted " the pillar and ground of the truth ." G. 

282. Hence, what was bread before a due consecra- 
tion, is, after it, called in the scripture now heavenly 
bread, at ether times, the Lord's body, — his flesh, the same 
which was given for the life of the world, — his Jiesh made meat 
indeed, — the Son of Man, as ascending up where he zoas be- 
fore, as we shall soon see in the following scriptural quota- 
tions. 

283. However, it cannot possibly be either the substance 
of both the Lord's body and bread, or only the figure of 
both. 

2S4. Because, for one substance to become two sub- 
stances, or none, is much more hard to believe than any 
transubstantiation, or mutation whatsoever of one substance 
into another. 

285. What is given, therefore, to eat in the true sacra- 
ment of the Lord's body, must be either the substance of 
bread and the figure of the Lord's body, as the most decid- 
ed minority of Christians (109.) of out days will have it, or 
the substance of the supernatural body of the Lord, and the 
figure of bread, as the greater majority of Christians do and 
ever did believe ever since revelation. (See Perpetuite de la 
Foi, par Nicholle et Jurieux.) 

286'. But what is given to eat in the true sacra- 
ment of the Lord's body, has no likeness whatsoever with 
the Lord's body, but possesses all the appearances or external 
properties of bread. 

287. What, therefore, is given to eat in the true sacra- 
ment of the Lord's body, is his immortal, and consequently 
invisible substance, and the appearances of bread. 

288. And most certainly, for a substance appearing un- 
*3er the shape of another, as angels under the shape of men, 
the almighty Author of Nature only wants to suspend its free 
laws. 

289. But were not his body really where he solemnly 
declared it to be, and where the Mother-Church, divinely 
warranted the pillar of truth, ever believed and taught his 
real body present, the Almighty must cease to be almighty, 
and truth become untrue, which is not only physically, but 
absolutely impossible ; — not .only above, but contrary to, 

reason. Because a body may appear, but cannot be, what 

it is not. -We must therefore admit either of a mystery 

or of a contradiction.— Let us then rather be Christians 
than fools. 



290. Besides, since an invisible substance has no shape 
of its own, it cannot actually be apparent but under the 
shape of another, as angels, for instance; made visible un- 
der the shape of men. 

291. Hence we read in the life of St. Lewis \ one' of the 
most enlightened, most pious, and most Christian Kings who 
ever embellished a throne ; that invited to come and see in a 
parish of Paris, with thousands of eye-witnesses, a miraculous 
host, under the mortal shape of the Redeemer himself, he 
made this truly philosophical answer: "By seeing his real 
presence I could not believe it so strongly as I do." 

292. His reason was obvious : our senses may sometimes 
deceive us; revelation and its divinely appointed standard 
and teacher ; Catholic Faith and Church ; cannot* 

293. Because our senses give only a physical certainty^ 
which the almightiness of the Author of Nature renders 
merely conditional ; so that the man who sees a particular 
body, for instance, as, a consecrated host, can only say: this is 
bread, unless God has made it something else without alter- 
ing its appearance; But God having warranted his spirit 
and words ever inseparable from the doctrine of his origi- 
nal, perpetual, universal, visible, and orthodox, in a word,- 
Catholic Church, her doctrine is necessarily his own, and 
consequently metaphysically, or unconditionally and abso- 
lutely, certain* 

294. Here comes an apparently strong objection, which 
is this ; either our senses are fallacious, or not: — if fallaci- 
ous, mankind never could be certain of Christ's resurrec- 
tion, nor consequently of his doctrine's divinity ; (9. 12.) — 
if not fallacious, what they shew to us; viz: bread and wine 
in the sacrament of the Lord's body; must be bread and 
wine, and consequently not the substance of Christ. 

295; We must, therefore, either deny the certainty of* 
Christianity or of the real presence : and since Catholic 
faith admits of both, Catholic faith, therefore, must be er- 
roneous. 

29^- i called the previous objection apparently strong) 
not really so, for it is just as well grounded as the following 
paralogism : — our vision is fallacious or not ; if fallacious^ 
mankind never Could be certain of the existence of light ;— ~ 
if not fallacious, what vision shows to us of sounds, namely, 
their invisibility, proves rather their uncertainty, than their 
existence. — We must, therefore, either deny the certainty 
of light; or doubt that of sounds. — And since natural certain* 



58 



297—305 



ty admits of the existence of light and sounds, natural certain- 
ty must be erroneous. 

297. The answer to the objection (^94.) is, that our 
senses are the means, not the motives, of our certainty ; — 
that our senses, applied to their proper object, and accompa- 
nied with our invincible propensity to believe that their ob- 
ject is what is represented to our soul cannot deceive us ; 
because, as we have no means of avoiding the error, the 
error then would be the doing of our infallible Author ; 
which is contrary to reason, or contradictory, because then 
truth itself would be untrue. 

298. Hence, as a man raised from the dead is no less 
the object of our senses in his second, than in his first life, 
even the incredulous Thomas, the other apostles and disci- 
ples, and about 500 witnesses, who saw Christ raised from 
the dead, eating and conversing with them during 40 days, 
could no more doubt his identity, than their own ex- 
istence. 

299. Now if the natural body of Christ, after and before 
his resurrection, was the natural object of the sight, his su- 
pernatural, though real body, in its sacrament, should be 
invisible, and as such, cannot be the natural object of the 
sight, but an object of faith, and consequently of hearing. 

S00. For f? Faith cometh from hearing, and hearing by 
the word of God." Rom. x. 17» 

301. But the publicity, perpetual, universal belief, or Ca- 
tholic Faith of the apostolical interpretation of God's words, 
" This is my body/' shews that they were understood of the 
real, though supernatural, presence of his body, made meat 
indeed, and drink indeed, in its sacrament. 

302. The Apostles had, therefore, and we have, through 
them and their unceasing succession and tradition ; the Catho- 
lic Church and Faith ; we have, I say, equally invincible mo- 
tives of credibility for both the resurrection of Christ, and 
his real presence in the sacrament of his body : — for we have 
his infallibility and the sight of his unerring apostles for the 
former; — and his infallibility and the hearing of his unerring 
apostles for the latter. 

603. Catholic doctrine admits of both, and is conse- 
quently consistent and right. 

304. Protestant systems, on the contrary, admitting the 
former, and not the latter, are consequently inconsistent and 
wrong, which was to be demonstrated. 

305. The foregoing objection recalls to my mind ano- 



306—312 5} 

ther babbling, or profane and vain opposition oj science, 
jalselyso called, an objection by which the ordinarily con- 
sequential J. J. Rousseau thought to incommode the Arch- 
bishop of Paris, in bis unanswered, but by no means unan- 
swerable, letter to that Prelate. 

306'. " Had," says J. J. Rousseau, " had the consecrat- 
ed bread of the last supper been the real body of Christ, as he 
might have got it into his own mouth, so he might have 
made the whole smaller than its part, which is contrary to 
reason, or contradictory." 

307. O vain and profane dupe of thine own reason, dost 
not thou know, that when thou wert whole in the seeds of 
the first parent of mankind, thou wast much smaller than the 
smallest part of thy grown up body ? 

308. And if there be such disproportions in the succes- 
sive stages of the same natural body, what must be the dif- 
ference of Christ's same body in its natural and supernatural 
existence ? 

309. Thou knowest nothing of a supernatural body ; thy 
reasonings about it, therefore, must be. worse than the judg- 
ment of a man blind from birth about colours, 

310. It is not, therefore, the Catholic faith, but its op- 
posers, who are contrary to reason, being contrary to its in- 
fallible Author. 

311. So far Catholic faith, far from being contrary to, 
though above, reason, keeps a most rational medium be- 
twixt the incredible credulity and incredulity of the re- 
formers ; credulous enough to believe the mysteries of the 
Trinity and Incarnation upon mere opinions, viz. private 
interpretations of their Bible, yet incredulous enough to dis- 
believe the mysteries of the real presence and transubstantia- 
tion, in opposition with the fact of the revelation of these 
mysteries, so clearly, so strongly, and so repeatedly hinted 
in their own Bible, that the apostle of the reforming system, 
Luther himself, could not help writing, in his letter to his 
friends at Strasburg, torn. v. fol. 502. 

312. " If Carlostadius, or any man else, could, five 
" years ago, convince me that there is nothing in the sa- 
" crament but bread and wine, he would have wonder- 
" fully obliged me. For I was examining this point with 
u great anxiety, and laboured with all my force to get clear 
" of the difficulty : because by this means I knew very well" 
(mark the liberal motives of the reformer) " I should terri- 
" bly incommode the papacy. But I find myself caught 



60 



315— d 



<( without hope of escaping ; for the texts are so clear, so 
fc strong, that they will not easily admit of a misconstruction. 1 * 
Hence Luther admitted the con-substantiation*, or substance 
of the Lord's body with that of bread and wine, (283, 284 ) 

313. On the other side the second apostle of therefor /na- 
tion, Calvin, teaches that the errors of the Lutherans are still 
greater than those of the Catholics. Hence instead of the 
real presence either with the transubstantiation of the Ca^ 
thoiic, or the consubstantiation of the Lutheran, he only 
admits of a mere figure of the Lord's body, wit bout any 
real presence, nor consequently change in the nature of the 
bread and wine. 

3 J 4. We shall soon confute, to the satisfaction of any 
man open to conviction, the untruth of the singular system 
of Calvin and consorts ; but now we must remark how the 
reformers confute each other by mutual contradiction, and 
consequently leave Catholic faith what it was, is, and shall 
remain, before, during, and after their existence, viz : The 
Standard of Revelation. (20—22.) 

315. So far every opposition to the divine, and cqnse? 
quently true Christianity, is contradiction itself. 



CHAP. VII. 



SCRIPTURAL TRUTH : f 

A SEQUEL TO THE SCRIPTURAL QUOTATIONS pOM 
THE 1J. CHAP. A— Z. a— c. 

d. I am the living bread, which came down from hea- 
ven : if any man eat of this bread, he shall live for ever : and 

* If Transubstantiation be the new name of an old dogma, Consubstantiation, 
is the new name of a new nonsense. (284.) 

f For a further elucidation of this religious and most important subject, see i 

•* The Truth of the Catholic Religion proved from the holy Scriptures. By 
« Mr. Des Mahis." 

" The Touchstone qf the Catholic Religion : or, sixty Assertions of Pro- 
?' testants tried by their own Rule of Faith, Scripture aio?ie 3 and condemned, 
ff by clear and express Texts of their own Bible." 

'•' Fifty Reasons of Anthony Ulrick, Duke of Brunswick, to leave his Pro° 
If testant Persuasion, and embrace the Catholic Faith." 

Jq be l>ad of Keating and Co. 3S, Duke-street, Grosvenor-stjuare^ 



the bread that J will give is my flesh, which I will give for the 
life of the world, 

e. The Jews therefore strove among themselves, saying : 
How can this man give us his flesh to eat? 

f. Then Jesus said unto them : Verily, verily I say unto 
you, except you eat the flesh of the Sou of Man, and drink 
his blood, ye have no life in you. d. 

g. Whoso eateth my flesh and drinketh my blood has eter^ 
pal life, and I will raise him up at the last day. 

h. For MY FLESH IS MEAT INDEED, and MY BLOOD IS 
DRINK INDEED. 

i. He that eateth my flesh anddrinketh my blood, dwelleth 
in me, and I in him. 

j. As the living Father hath sent me*, and I live by 
the Father*, so he that eateth me*, even he shall live by 
me*. 

k. This is the bread d. which came down from heaven: not 
as your Fathers did eat manna and are dead : he that eateth 
of this bread shall live for ever. g» 

1. These things d. — k. said he in the synagogue, as he 
taught in Capernaum f. 

m. Many, therefore, of his disciples, when they heard 
this, i — k. said : This is a hard saying: who can hear 

n. When Jesus knew in himself that his disciples mur- 
mured at it, he said unto them: Does that offend you ? what 
and if you see the Son of Man f. ascend up where he zvas ber 
fore % 

o. It is the spirit that quickeneth, flesh § profiteth no-* 
thing. The words that I speak, they are spirit, and they 
are life ||. 

* Not figuratively. 

+ These things he said as a public teacher, in the most solemn manner, 
He was serious, therefore, saying what he meant, and meaning what he 
said. 1 

$ What so hard, if Christ had only meant a figurative, eating, as the present 
opposers to Universal Tradition and Catholic Faith will have it ? 

§ Neither is it meant here a carnal eating, as the unbelieving Jews sus- 
pected itj much less a merely spiritual food, as revelation and prayer, d — n. 
which are neither meat videed, nor drink indeed, but it must be the Son of Man, 
his real, true, and substantial, though immortal person, as he ascended up 
to heaven. 

^ |] His words d. f. g. k. ; of course not his words themselves, which being mate- 
rial signs made of sounds or letters, can neither be spirit nor /if e, but the thing 
spoken of or worded by him (dicta), they are spirit, nay the spirit that quickened 
}he world out of rjpthing ; and they are life, being the immortal God, made 



62 



p. But there are some of you that believe not*. Fo* 
Jesus knew from the beginning who they were that believed 
not, and who should betray hiinf. 

q. And he said, Therefore said I unto you, that no man 
can come unto me, except it were given unto him of my 
Father. 

r. From that time many of his disciples went hack, and 
-walked no more with him. 

s. Then said Jesus unto the twelve: Will you also go 
away r 

t. Then Simon Peter W. a. b. answered him : Lord, 
where shall we go r Thou hast the words of eternal life, and 
we believe and are sure that thou art that Christ the Son of 
the living God. JohnvL 51 — 6{). 

u. They went, and found as he had said unto them, and 
they made ready the passover. 

v. And when the hour was come, he sat down, and the 
twelve apostles with him. 

w. And he said unto them : With desire I have desired 
to eat this passover with you before / suffer : 

x. For I say unto you 1 will not any more eat thereof, un- 
til it be fufilled in the kingdom of God. 

y. And he took the cup and gave thanks, and said : 
Take this and divide it among yourselves : 

z. For L say unto you, I will not drink of the vine until 
the kingdom of God shall comej, Luke xxii. 13 — IS. 

meat indeed, and drink indeed : who said of himself, 7 am the resurrection attd 
tktiifaj John xi. 25. Besides, if the dead flesh of the Redeemer, separated 
from his divinity, profiteth nothing, what would profit mere* bread and wine, 
the only unbecoming figure of his separated flesh and blood, if the Protestant 
system be not entirely groundless ? 

* In the figurative system there is nothing to believe. 

i He likewise knew, therefore, that his one, holy, Catholic, and aposto- 
lic Mother-Church, and the whole Christendom through her universal tradi- 
tion, would believe the real presence of his divine substance under the ap- 
pearances of bread and wine. Had not this been his own doctrine, he must 
either have here declared it, or forfeited the veracity of his divine, and conse- 
quently infallible promises. (42 — 46.) OLord, we believe thine own Mother- 
Church, the pillar and ground of the truth, upon thy own word : if we are 
deceived, thou art the deceiver, which to suspect, O eternal Truth, is ab- 
surdity itself. 

$ It is self-evident that r A? fruit of the vine is the wine of the paschal, not of 
the sacramental cup, which he only took after supper, b. If other evangelists 
have placed these words after speaking of the sacramental cup, it must be 
because, having omitted saying any thing else of the paschal supper, this 
remarkable farewel could not have come in a better place. This is an instance 
of the necessity of possessing much more of scriptural knowledge than the 
community of mankind possibly can, in order not to be carried from ti*e 



6$ 



a. And he took bread, and gave thanks, and brake it, 
and gave unto them, saying: This is my body, which is 
given for you, d. This do in remembrance of me. 

b. Likewise also the cup after supper, saying : This cup 
is the new testament in my blood, which is shed for you** 
Lukexxii. 19, 20. 

*c. I received of the Lord that which also I delivered unto 
you, (says St. Paul) that the Lord Jesus the same night he 
was betrayed took bread : 

d. And when he had given thanks, he brake it and said : 
Take, eat, this is my body, which is broke for you ; a* 
this do in remembrance of mef. 

e. After the same manner also, he took the cup, after he 
had supped, b. saying i This cup is the new testament in my 
blood J: this do ye, as often as ye drink it, in remem- 
brance of me. 

f For as often as ye eat this bread, d*d. and drink this 
cup, e. ye do shew the Lord's death, till he come. 

g. Wherefore whosoever shall eat this bread, d. d* 
and (read or)§ drink this cup of the Lord un- 

path of truth by every wind of doctrine through the letter of scripture, 
which sometimes " ki/Icth." Its spirit, therefore, is much more, or rather, 
is the only necessary part of the word of God; and where shall we 
find it, if not in the apostolical tradition, its universal test, Catholic faith ? 
Hence neither the Apostolical Creed, composed by the apostles before any 
part of the New Testament was written, nor the Athanasian Greed, admitted 
by the Apostolical Church after the publication of the New Testament, men- 
tion scripture as the sole rule of faith. But both the faith in> and conse- 
quently doctrine of, the Holy Catholic Church, the communion of saints, 
(61. 65?. 63.) Catholics, however, have the exclusive happiness of possessing 
both the authentical spirit and letter of divine scripture. (47.) 

# By which must be meant the true, real, and substantial blood, for no 
other washed for the redemption of mankind. 

+ If the sacrament of the Lord's body be really his supernatural body, and 
the species of bread and wine, this sacrament is the best possible remem- 
brance of Christ and of his last supper ; for what better remembrance of 
Christ's mortal body, than his immortal body ? What better remembrance of 
the real bread and wine, eaten and drank at the Mosaical supper, than the 
;figures or mere appearances of bread and wine ? But in the system of the in- 
novators, who suppose the consecrated bread and wine mere bread and wine, 
neither the Son of God, nor bread and wine, are represented ; for bread and 
wine cannot represent themselves, much less can they represent the Creator 
of heaven and earth. 

$ As the Old Testament was in the true, real, and substantial, but dead 
blood of the Jewish lamb, so is the New Testament in the true, real, and 
substantial, but immortal blood of the Christian Lamb, zvko dies no more ; and 
thus the figure or type is less than the thing figured. 

§ Here the reformers, contrary to the Greek and Latin text, substituted the 
conduction and to the disjunctive or, which was too dear and too strong in fa- 



64 h— 3 Id 

worthily, shall be guilty of the body and blood of the 
Lord*. 

h. But let a man examine himself, and so eat of that 
bread, d. and drink of that cup. e. For he that eateth and 
drinketh unworthily, d. e. eateth and drinketh damnation to 
himself, not discerning the Lord's body f. 



CHAP. VIIL 



ITS CONFORMITY WITH THE OBVIOUS SENS*! OF 
SCRIPTURE. 

Memoriam fecit rnirabilium suorum misericors ad miserator 
Dominus escam dedit timentibus se. Ps. ex. 4. Vulgate, 

316. What sincere Christian, therefore, d — z, a — gj 
if he has any respect, not only for scripture, and for its ob- 
vious meaning, but for common sense, can help conclud- 
ing, from so clear and so strong a scriptural context, that in 
the real sacrament of the Lord's body must be truly, really, 
and substantially, though invisibly, present his supernatural 
body, made meat indeed, and drink indeed, under the ap- 
pearances of bread and wine duly consecrated, if he seriously 

vour of the communion under one kind. The Protestant fiible, therefore, 
far from being the whole word of God, is no more than its corrupted letter. 

* Were the figurative system true, who Could be guilty of both the Lord's 
body and blood, now in a glorious and consequently inseparable state, by tak-» 
ing either a bit of real bread, or a drop of real wine? There is nothing, 
therefore, but the appearance of bread or of wine after consecration, and the 
reality of the immortal flesh and blood of Christ under each kind. This is,- 
therefore, the difference between the Catholic believers and their Protestant 
adversaries. The former do partake of both the immortal, and thus really in- 
separable flesh and blood of Jesus-Christ under either kind ; the former of 
neither, under both, according to their oWn opinion. 

f To discern the Lord's body, where, if the new teachers of a figurative sense 
were right, should only be bread and wine, must be more than difficult, 
but impossible ; and how could the divine Redeemer prescribe under pain 
of damnation an impossible command ? 



317—324 



65 



consider — the divine promise, d. — solemn doctrine, L — in- 
stitution, a. — command, f. — explanations, g. h. i. — compari- 
sons, j.k. n.-— and subsequent revelation, c. — of this divine, 
and consequently true, though incomprehensible* mystery ? 

317. A mystery which is not only a sacrament by excel- 
lence ; a sacrifice (as we shall see hereafter) and the best 
possible remembrance of Christ's own natural, visible, and 
mortal body, being bis supernatural, invisible, and immor- 
tal flesh and blood ; but the remembrance of all his wonder- 
ful works. 

318. A remembrance of the Creation; by the efficacy of 
the words': This is my body ; equal to the omni potency of 
these : " Let there be light, and there was light." Gen. i. 3. 

319- A remembrance of his Incarnation, by the union of 
his divinity and humanity into the breast of such -as fear him, 
as once in the womb of the handmaid of the Lord. 

320. A remembrance of his miraculous birth, from his 
mother remaining a virgin ; by his miraculous formation 
from the substance of bread, retaining its former appear- 
ance. 

321. A remembrance of the shepherds and kings wor- 
shipping the infant Jesus in his cradle, by the adoration paid 
to his humble presence on the altar by all orders of 
men. 

322. A remembrance of his teaching the doctors of the 
Jewish law under the appearance of a child ; by hiding his 
infinite wisdom under the symbol of simple bread. 

223. A remembrance of his first miracle ; the change of 
water into wine, at the request of his mother +; by the Tran- 
substantiation of wine into his precious blood, at the voice of 
a priest. 

324. A remembrance of the appearance of the Holy 
Ghost under the shape of a dove at his baptism, by his real 
presence under the solid shape or" bread, in his sacra- 
ment. 

* As well to find fault with a triangle; having three angles : as with a 
mystery ; being incomprehensible. 

•{-Though Christ took, this opportunity of teaching his disciples not to in- 
dulge family considerations in the ministry, he could not .refuse a miracle to 
his mother on this unnecessary occasion, and even before the time of his ma- 
nifestation was come. How could he then refuse her any thing for us, now 
that he declared us, in the person of St. John, her children, and herself our 
mother, thus : 

" When Jesus therefore saw his mother and the disciple standing by whom 
he loved, he said unto his mother : Woman, behold thy son. Then saith he 
to the disciple : Behold thy Mother." Johnxix. 26 a 27. 



66 



325-335 



325. A remembrance of the transfiguration of his natural 
into his supernatural body; by the transubstantiation of natu- 
ral bread into his glorious body. 

326. A remembrance of his making cloy the means of his 
almightiness, in curing the blind man by birth, when he 
realizes his almighty presence by the ministry of men. 

327. A remembrance of the loaves multiplied in his 
hands and those of his disciples to feed the multitude ; by 
making repeatedly his supernatural flesh meat indeed in his 
own hands, and since in those of his true ministers, as 
often as the spiritual wants of men require it. (187.) 

328. A remembrance of his last supper, by the commu- 
nion under two forms, ordered to every priest saying mass, as 
to every witness of its institution. 

329. A remembrance of his death, or separation of his 
flesh and blood ; by his presence realized under the solid and 
fluid appearances of bread and wine, distinctly conse- 
crated, 

330. A remembrance of his divinity united at once 
with his soul in the abode of the saints departed from this 
life, and with his body in the grave; by the inseparable union 
of both his divinity and humanity, with either the appearance 
of bread or the appearance of wine. 

331. A remembrance of his raising from the dead by his 
own power ; by the change of the inanimate substance of 
bread into his immortal substance, by the power of his 
words. 

332. A remembrance of the communion of the disciples 
at Emmaus under the form of bread only, by the participa- 
tion of the whole sacrament to the laity under the form of 
bread only. 

333. A remembrance of his vanishing from the sight of 
the disciples at Emmaus after their communion ; by the va- 
nishing of his real presence from the sacramental species, 
when they are consumed. 

334. A remembrance of his coming into the room, the 
doors being shut ; by realizing his substantial presence into 
a space even smaller than a key-hole. 

334. A remembrance of Peter's walking on the water at 
the voice of Jesus-Christ ; by the change of the nature of 
the sacramental species by the words of Christ. 

335. A remembrance of his eating with his apostles after 
his resurrection ; by suffering the union of his glorious body 
with our mortal bodies in the communion. 



336—341 



67 



336. A remembrance of all the resurrections and mira- 
culous cures performed by him, or in his name; by continually 
changing, by, and through, his Christian Mother-Church's 
priesthood, the inanimate and corruptible substances of bread 
and wine into his impassible substance. 

337. A remembrance of all his miracles in general; in sus- 
pending, by his almighty power, S. the natural law, by 
which what appears bread and wine should continue bread 
and wine, as long as their appearances remain, if it was not 
for his divine interference, (289 ) 

338. A remembrance of the God-man going up to his 
heavenly Father ; by the union of his divinity and humanity 
to our souls in the communion. 

339. A remembrance of his sending the Holy Ghost un- 
der the appearance of fiery tongues ; by his real presence un- 
der the liquid figure of wine. 

340. A remembrance of the declaration of his coming 
again to judge the living and the dead; by the scriptural 
truth of his being everlasting life to the worthy, and damna- 
tion to the unworthy partaker of the Redeemer, made meat 
indeed and drink indeed* 

341. Now if you reform the Catholic Faith, and conse- 
quently Apostolical Tradition and Divine Revelation, re- 
specting the real presence of the lord's body in its sacra- 
ment and sacrifice ; — if you take off the transubstantiation of 
bread and wine into the immortal substance of the flesh and 
blood of Jesus-Christ, a part of the scripture is nonsense.— The 
revealed law, having no remaining sacrifice, is worse either 
than the natural or the written law, which had their sa- 
crifices. — The most incredulous Jews, then, may ask you, 
whether, or no, your Redeemer was made flesh more really 
than meat indeed 6 * -How is your sacrament better than 
the manna of the desert r*— Whether his flesh was more effec- 
tually given for the life of the world, on the cross, than it is 
at the altar?— Why it should give eternal life, and be called 
an heavenly, life-giving bread ? — Whether, in fine, the Al- 
mighty Lawgiver of the Christian world has left, or not left, a 
memorial of all his wonderful works ? — And if this wonderful 
memorial of all wonders be nothing but a bit of bread 
and a glass of wine ? 

" Parturiunt monies, nascetur ridiculus rnus ! ! &* % 

* Nay, if the sacrament be mere bread, as earthly bread it cannot be conW 
pared to manna, which was a heavenly food ; and thus the figure is better, 
than the thing prefigured, which is contrary to reason, yet conformable to 
the figurative system) thereby proved unreasonable. 

H 2 



68 



342—348 



342. To be serious, when the God-man, when the God 
of truth promised to be with his Christian Mother-Church 
teaching ail days, even to the end of the world, and to 
make her his " sanctuary for ever more," he must have 
warranted, if not both, at least either his real presence in 
the sacrament of his body, or his infallibility to her doc- 
trine. If only his real presence ; its disbelievers then do 

not belong to his Church ; — if only his infallibility to her 
doctrine ; as she ever taught the real presence, transubstan- 
tial change, and unbloody sacrifice of the Lord's immortal 
body, the disbelievers of these mysteries have forfeited 
Christ's own doctrine, and are only Christians by name, but 
out of the household of Christ. 

343. None but the believers of the real presence and. 
Transu Instantiation, therefore, can be truly Christians, or 
the faithful. 

344. So far " The fear of the Lord is the beginning of 
wisdom." — So far " He has made a remembrance of his 
wonderful works, being a merciful Lord : he has given food 
to them that fear him. He will be mindful for ever of his 
covenant : he will shew forth to his people the power of his 
works." Ps. ex. 4,5,6. Bible of D ok ay . . 

345. True it is, that instead of this literal translation of 
the Latin version by St. Jerom in the 4th century ; a ver- 
sion ever approved by the whole Catholic Church as entirely 
conformable to universal tradition and Catholic faith; we 
read in the Protestant Bibles : 

346. " lie hath made his wonderful works to be remem- 
bered : the Lord is gracious and full of compassion. He has 
given meat unto them that fear him." Psal. cxi. 4, 5. 

347. But this is an instance of the incorrigible infidelity 
of the reformers about scripture, whenever it is too clear and 
too strong against their innovations. Any impartial reader 
may see a very great number of equally wilful mistranslations 
of the reformers in the " Errata of the Protestant Bible." 
The Protestant Bible, therefore, as we shall have many oc- 
casions to remark and repeat, is not the whole word of God, 
but only its corrupted letter, or Apocrypha. 

348. How rightly, then, did the Mother-Church pre- 
vent, as much as laid in her power, her unlearned and un- 
stable children from making, by ignorance or malice, mis- 
translations of the letter of scripture into new languages, 
.renovated every day : the obvious and authentic sense 
of which was always and every where contained in 



349—354 6*$ 

the perpetual and universal belief, in a word Catholic faith ! 
By this salutary prohibition, the Church acted the part of a 
wise, prudent, and tender mother, who forbids not her chil- 
dren to enjoy the benefit of fire, but forbids them to play 
with it to their own destruction. I. 



CHAP. IX. 

ITS CONFORMITY TO THE AUTHENTICAL SENSE OF 
SCRIPTURE. 

All men have no faith 2 Thess. iii. 2. 

349* The Roman Catholic Faith, respecting the real pre- 
sence and Transubstantiation, is not only conformable to the 
obvious sense of scripture, but to its autnentical meaning. 

350. The incontrovertible truth of this assertion will be 
better understood by the following comparison, than by a 
thousand arguments. 

351. Let us suppose that a bold man, as bold as Friar 
Luther, standing alone against the Universal Church and 
Catholic Faith, publishes in England that the Habeas Corpus 
Act^ notoriously interpreted in its obvious sense, should be 
understood ironically, and consequently made void, public 
notoriety will first condemn such an impudent innovator. 

352. However, as a fool is always sure to find a more fool- 
ish hearer, he draws in his particular way of thinking the 
chief magistrate of a county, and the error may grow 
worse. 

353. Then his Majesty the King, either after the exam- 
ple of some zealous magistrates, or of his own accord, de- 
clares that he found as established all over the British em- 
pire the Habeas Corpus Act, from its first passing, interpret^ 
ed in the most natural sense, and he requests, at the same 
time, all the members of his parliament, if they know any 
thing to the contrary, to make it public. 

354. The whole British empire remaining silent, who, 
in the name of common sense, who will dispute either th$ 



70 



355—362 



King's sincerity, or the approbative silence of national no* 
toriety ? 

355. Let us proceed further ; the King, not satisfied 
with this negative publicity, assembles his parliament, and 
all and every one member thereof are interrogated whether 
the Habeas Corpus Act be real or delusive ; whether its ob- 
vious meaning be the universal construction given to it : 
yes or no ? They all say : yes, and this affirmative evidence 
of fact is contradicted by none of their constituents. 

356. This universal, positive, and negative testimony, 
manifested by the royal sanction, becomes, of course, a 
new act, confirming the fact of the Habeas Corpus Act ever 
having been interpreted in its natural and obvious sense ; who 
will have the madness of either disputing still a fact so evi- 
dently confirmed, or of calling innovation the very recon- 
firmation of the old fact ? 

357. This is, however, precisely what constantly did the 
opposers of the Catholic Church with regard to the new de- 
finitions of her old faith. Let us take, for example, the 
most disputed and most evidently confirmed tenet of the 
Catholic faith, viz : the perpetual and universal interpreta- 
tion of the following scriptural texts in their obvious mean- 
ing : 

Precept. 

358. " Except you eat the flesh of the Son of Man and 
drink his blood, you have no life in J,ou." 

Promise. 

So9/ " The bread which I will give you is my flesh, which 
1 will give for the life of the world : for my flesh is meat in- 
deed, and my blood is drink indeed." 

Institution. 

360. "The Lord Jesus, the same night in which he wag 
betrayed, took bread : and when he had given thanks, he 
broke it and said : Take eat ; this is my body, which is 
broken for you." 

36 1. " This (360.) do in remembrance of me." 

362. The hitherto unheard of figurative interpretation of 
these texts, proposed for the first time anno 1048 by Beren- 
garius, is first condemned by the universal indignation of the 



363—370 71 

whole Christian, or Catholic world; by the universal notoriety 
of its Catholic faith. 

363. Yet they (362.) clo not silence the obstinate innovator. 
He first induces into his private opinion Brunon, Bishop of 
Angers, and a few others. Hence Durand, B;shop of 
Liege, and others, first, and after them his Holiness, Pope 
Leo IX. in two Councils; one assembled at Rome, and the 
other at Verceli ; calls the Catholic faith to witness that the 
obvious meaning of the words : this is my body, ever was 
every where their received sense. 

365. Four centuries elapse, and the very same fact, viz: 
the fact of the obvious meaning of the words : this is my 
body, being ever the universal interpretation of them, is 
further confirmed by the universal Council of Trent in 1 545, 
after the Sacramentarian sects (or disputers about the sacra- 
ments) had renewed the almost forgotten opinion ofBeren- 
garius, recanted by himself before his death. 

366> Yet the implicit and explicit testimony of the Uni- 
versal Church concerning a fact, not only of national, but of 
universal notoriety, as mast be the universal faith invocated 
by the Catholic Church, is called in question by the de- 
serters of the Catholic Church, by the dissenters from her 
universal faith ! ! ! 

367. Who, after such a striking proof of human conceit 
and obstinacy, will not say, with a very judicious writer, 
that even mathematical truth would be disputed, were it as 
obnoxious to human pride, as Catholicism . ? Who will not 
repeat after the holy writ : " They have" Peter's and the 
Apostolical Succession, " let them hear them; if they hear 
not" Peter's and the Apostolical Succession, "neither zvill 
they be persuaded, though one rose from the dead." Luke 
xvi. 29. 31. 

368. 1 cannot close this chapter without remarking the 
similarity of the British political constitution to the spiritual 
constitution of the universal, visible, and orthodox, in a 
word, Catholic Church of Jesus-Christ ;— a similarity most 
glorious to the former, and the best proof of its soundness. 

369. A striking feature of likeness is, the creation of the 
Lords by his British Majesty, and the canonical institution 
of the Bishops by his Holiness the Pope. 

370. This may be disputed, for what is not disputed, 
since this godly maxim, u The fear of the Lord is the be- 
ginning of wisdom" was changed for the worldly one ; 
The beginning of wisdom is doubt ? 



571—376 



371. This maxim I do not object to, respecting natural 
sciences, left to the disputes of men; but only in matters of, 
or concerns nearly relating to, faith; in which, since the spi- 
rit of God and the perpetual, universal, visible, and ortho- 
dox, in a word, Catholic Church, ever directed by him, 
could have left nothing unsettled after eighteen centuries ; 
doubt must be either the beginning of error, or the effect of 
ignorance. 

372. The man who would dispute the creation of the 
Lords to his British Majesty, by comparing the feudal aera 
with ours, would prove himself a very bad publicist ; thai 
man cannot be a better canonist, who disputes to the Pope 
the institution of the Catholic Bishops, by assimilating the 
present time and circumstances with the time and circum- 
stances when the want of communication prevented the 
Head of the Church from exercising everywhere by himself 
his plenipotentiary vicegerency of the Heavenly King ? W.X. 

373. Another more striking feature of the aforesaid like- 
ness (369.) is, that as, in the British Constitution, the bills 
are prepared by the representatives of the Commons, — ex- 
amined by the Lords,— and sanctioned by the Crown ; so in 
the Spiritual Constitution of the Church, the canons are pre- 
pared by the Divines sent from every quarter to a Council, — 
examined by the Bishops, — and sanctioned by the Apostolic 
Chair. 

374. To suppose, therefore, after and notwithstanding 
such likeness, that the spiritual constitution of the Catholic 
Church might be hurtful to the temporal British constitu- 
tion ; is a groundless supposition : and to infer, from this 
groundless supposition, that it is right to exclude any Ca- 
tholic subject from the British legislature; nay, that it 
might be sinful to put him on the same footing as even the 
deserters of the religious establishment of England, must be 
blindness itself. 

375. On the contrary, it is self-evident that the spiritual 
constitution of England depends on its temporal constitu- 
tion ; this on the physical strength of the country, and this 
physical strength mostly on the population of Catholic Ire- 
land, whose sincere reconciliation therefore must be the 
direct support of the temporal constitution of England, 
and, of course, the indirect support of its spiritual or religious 
constitution. 

376. Every enemy to both, therefore, is an enemy to 
Catholic Emancipation. Hence Methodists, a Presbyterian 



377—380 



73 



sect, ready to swallow up the temporal and spiritual consti- 
tution of England, and' conscious of the seasonable assist^ 
ance which both must derive from a measure demonstrated 
necessary both by Pitt and Fox, deceive the credulous and 
thoughtless part of their countrymen, by suggesting that 
" the Catholics will not be satisfied until they have estab- 
lished the Catholic Religion on the ruin of the Protestant." 

377« It is difficult to find an answer as evident as the 
perverscness of this suggestion. 

378. However, true it is, that, since faith is the evi- 
dence of genuine revelation, the faithful, whether emanci- 
pated or not emancipated, cannot help desiring, with all 
their heart, that not only their country, but every spot of the 
universe, do acknowledge the perpetual, universal, visible, 
and orthodox, in a word, Catholic Church, the communion 
of saints, or spiritual kingdom of God on earth, as often as 
they repeat in the Lord's Prayer : " Thy kingdom come !" 
But repeating as often in this next invocation: " thy will be 
done !" they know that all their wishes must be ultimately 
submitted to the will of God, and consequently to his com- 
mands, which are, not to do the smallest injury for the sake 
of the greatest good. And as it would be and it is an in- 
jury to deprive any one of his birth-right on account of his 
religion, if that religion be not antisocial, the admission of 
Catholics to national representation cannot prevent the re- 
turn, as members of parliament, of Protestants, who being 
the bulk of the British empire, must continue to keep their 
majority in the representation of that Protestant country, as 
the Catholics continue to keep it in the legislative body of 
Catholic France, although any Protestant is equally eligible. 

379. Whether Catholic Emancipation would increase or 
decrease the number of Catholics in the British empire, is a 
matter so uncertain, that each opinion is equally supported 
by excellent politicians and Christians. But that no man of 
any persuasion would lose his chance of sharing the legisla- 
tive honour by the admission of Catholics thereto, is a na- 
tural inference both from Catholic forbearance for centuries 
past, and from the unchangeable Catholic principle of ren- 
dering his clue to every one. 

380. To continue, therefore, to deprive them of their 
birthright, in fear of their depriving others thereof, is the 
most evident injustice, grounded upon the most groundless 
pretext : because neither their evident minority in the na- 
tional representation could, nor their eventual majority, 



74 



381—382 



were it even possible, would become unjust towards the re- 
storers of their so long endured grievances. 

38!. Besides, the supposition that the emancipation of 
the Catholic profession from political inabilities would bring 
to it many members of the Protestant persuasions, is the 
worst compliment which can possibly be paid to them. For, 
if they have no other support than the disabling of the Ca- 
tholic profession, how avowedly groundless then must be 
they ! and if they have other supports, yet will not make use 
of them, then how intolerant and illiberal, how uncharita- 
ble and unchristian, do they prove themselves, with all their 
boasted liberality I 

382. Some will insist that, as the Catholic profession de- 
prives from the communion of saints all other persuasions, 
so they use a right of retaliation, in depriving the Catholic 
profession of the participation in legislation.— —-But this is 
a comparison without either truth or parity : because it is 
not the Catholic religion, but its veryopposers who exclude 
themselves from the communion of saints, and who willingly, 
and in spite of all the endeavours of the Catholic believers, 
neglect to hear the holy Catholic Church, the- communion 
of saints, and incur the divine anathema : if 'he neglect to hear 
the Church, of course, the original, perpetual, universal, visi- 
ble, and orthodox, in a word, Catholic Church ; let him be 

unto thee like an heathen man and a publican. On the 

contrary, it is the British Protestants, Christians or Deists, 
who deprive their Catholic Christian fellow-subjects of their 
birth-right, let their devotion to, sacrifices for, and admira- 
tion of, the British constitution, be what it may.— — The ex- 
communication of the Protestant persuasions, therefore, is 
the act indeed of every one of their abettors, whilst the poli- 
tical disabilities of the Catholic believers are not their act 
indeed, but that of their Protestant opposers. The excommu- 
nication of the Protestants is not only voluntary, but ground- 
ed on divine and human justice, whilst the political inabili- 
ties of theCatholic are not only involuntrary, but as contrary 
to divine and human justice, as to common sense ; since no- 
thing can be more repugnant to common sense than to say : 
— Although you do not require of us to forsake our political 
constitution to participate in your communion, yet, unless 
you forsake your religion, you cannot participate in our 
political constitution. — As long, as you choose to be consist- 
ent, we choose to remain unjust.— If you wish to be like us, 
do only imitate the apostates of your faith ; then, and then 



383—385 



73 



' only, we shall rely upon you. Otherwise, we must wrong you, 

for fear you should wrong us. O ! reformed morality 1 1 ! 

383. So far, according to the infallible Lawgiver of the 
original, perpetual, visible, and orthodox Christian, in a 
word, Catholic Religion, its opposition implies both the un- 
belief of the heathen man and the iniquity ol the Jewish pub- 
lican ! ! !rr. — • Moreover, after the never and no where 
equalled hardships, vexations, and disabilities, which the 
Irish Catholics, in particular, have been patiently enduring 
for centuries, rather than to disturb the peace of the mother- 
country, to persist in refusing to do justice to them for fear 
of an injustice from them, would be a mockery of brutish 
stupidity or devilish atrocity. But we must not let our 
love for the preservation of the British constitution and nation 
transgress the law we imposed upon ourselves, not to inter- 
fere with politics : let us, therefore, continue to examine ge- 
nuine Christianity itself. 



CHAP. X. 

ITS ASCERTAINMENT. 

The Pharisees sit in Moses' seat : all therefore whatsoever they 
bid you observe, that observe and do, but do not after their 
works, for they say and do not. Matt, xxiii. 2, 3. 

384. When there is any doubt about what is the Catholic 
faith concerning a controverted point, then the Catholic 
faith is ascertained, not by the private interpretation of the 
Pope, or any of the Apostolical Succession, but by the 
tacit or explicit, yet common testimony of Peter's suc- 
cession, and of the universal body of the Bishops, upon 
the actual belief of all and every district of the Catholic 
Church. (349—357.) 

385. This ascertainment ( >84.) is called a defini;ion of 
faith, and very properly so; for it can be nothing more than 
fresh explanation or wording of an established doctrine.(170.) 
Witness the words Transmutation, Transformation, Trar/.s- 
elementation, and, in fine, Transubstantiation, successively 



76 



386—391 



suggested by Peter's and the Apostolical Succession, to ex- 
press the perpetually believed change of bread and wine into 
the Lord's immortal body in its sacrament. Their dogmati- 
cal definition must be right ; because Peter's and the Apos- 
tolical Succession, in ascertaining what is the universal be- 
lief in all and every district of the Roman Catholic or 
Mother-Church, not only exercise a divinely warranted and 
thus infallible authority of judging rightly, but give, in a 
matter of fact, the most satisfactory possible evidence, inde- 
pendently oi their private opinions or personal merits. 

386. For their testimony, then, can deceive neither them- 
selves or others. 

387. Not themselves ; because nothing is more easily 
known, particularly to a Catholic Bishop, than the doctrine 
publicly taught in his district. 

388. Not others ; for if, contrary to the interests of their 
salvation and temporal respectability, they could wish to de- 
ceive the Catholic world about its Catholic faith, Catholic 
faith must, of course, reclaim against so criminal and souse- 
less an attempt. N. 

389- So useless; because who, in his right senses, can 
suppose, that not only the Pope, but a thousand Bishops of 
different tongues, nations, and interests; not only a thou- 
sand Bishops, but a million of their clergy ; not only a mil- 
lion of their clergy, but hundreds of millions of their flocks, 
could ever be prevailed upon to believe that they actually be- 
lieved what they really did not : while it is quite impossible 
to persuade a single Protestant, for instance, contrary to 
his profession, that he really believes the divine institution 
of seven sacraments, and of the sacrifice of the mass, the ne- 
cessity of penance, auricular confession, the efficacy of indul- 
gences, the invocation of saints, the revelation of purgatory, 
or any Catholic tenet contrary to his persuasion. 

390. Had any one of the controverted Catholic tenets, 
therefore, ever been uncatholic, they never could have be- 
come a part of the Catholic faith. (44.) 

391. Every Catholic tenet, therefore, even the most dis- 
puted, must be conformable to apostolical tradition, and con- 
sequently to divine revelation*, 

* See " Abridgment of the Roman Catholic Doctrine," by the Author of 
" The pious Christian instructed in the Nature and Practice of the principal 
Exercises of Piety used in the Catholic Church : being a third Part to the Sin- 
cere and Devout Christian." Edinburgh, 1795. 



392—397 , 77 

392. Catholic faith, therefore, as ascertained by the Ro- 
man Catholic teaching Church, may be rightly defined : 

THE GREATEST POSSIBLE NOTORIETY OF THE REVELA- 
TION, WARRANTED BY THE MOST INFALLIBLE OF TESTI- 
MONIES. 

393. For it is evident that neither the Pope, the apos- 
tolical, clerical, or laical body, could possibly add an eighth 
sacrament to the Catholic Faith. For the same reason, they 
never could add a seventh, a sixth, a fifth, a fourth, or a 
third. 

394. The five sacraments, therefore, discarded by the 
sacraraentarian deserters of the Catholic faith, are no less 
certain than the two that are retained, viz: baptism and their 
sacrament, or rather figurative unlikeness of the Lord's 
body. d. 

395. We must say the same of the real presence and tran- 
substantiation, or any other tenet whatsoever of the Catho- 
lic faith, which faith consequently must have remained the 
test of apostolical tradition, and consequently of Christ's 
own doctrine, as cannot be too much inculcated and re- 
peated. 

396. IVo one but the Roman Catholic believer, therefore, 
can be called rightly faithful, for no other can utter with her 
this Act of Faith : 

397. O Divine Christian Lawgiver, I believe, as ray 
own existence, all and every Catholic tenet, not only be- 
cause they are the doctrine of thy divineiy warranted and 
consequently unerring Mother- Church, the Pillar and 
Ground of the Truth; but because, as integral parts of the Ca- 
tholic Faith, or universal and perpetual belief of the Aposto- 
lical Tradition ; the very test of thy own revelatjon ; they 
must be as true as if coming immediately from thy own 
mouth, O Eternal Truth itself. May the" world know it, 
and there shall be one fold and one Shepherd ! viz: 
the original, perpetual, visible, and orthodox, 
in a word, Catholic Church of Jesus-Christ, and 
his Plenipotentiary Vicar on Earth, the unin- 
terrupted Successor to Peter, Prince of the 
Apostles. Amen. 



78 



398—406 



CHAP. XI. 

ITS INFALLIBILITY. 

Shall -their unbelief make the faith of God without 
effect? Rom.iii. 3. i 

398. The most indubitable of facts, are such as rest up- 
on the most general, perpetual, and authentic, evidence of 
the universal tradition or notoriety of their reality. 

399* But all and every Catholic tenet rests on Catholic 
faith, which is the most general, perpetual, and authentic 
evidence of the universal tradition or notoriety of their reve- 
lation. 

400. The revelation, therefore, and consequently divine 
and infallible truth of all and every Catholic tenet, is the 
most indubitable of facts. 

401. If we are to give credit to the most obvious and 
authentic sense of divine scripture, the original or Christian 
Mother- Church is divinely, and thus infallibly, war- 
ranted proof against the gates of hell, — inseparable from 
the spirit and zvords of God, — ever guided by the Holy 
Ghost, — and daily assisted by her almighty Lawgiver, teach- 
ing all stations all things whatsoever he has commanded to ob- 
serve all days, even to the end of the world : in a word, the 
Mother-Church is divinely warranted unerring in her doctrine 
for ever, and consequently infallible therein, a. A. B.T. S. 

402. But the Roman Catholic Church is most certainly 
the Christian Mother-Church. (37-) 

403. The Roman Catholic Church therefore is infallible 
in her doctrine. (401.) 

404. Nay, no other Christian society can possibly be 
infallible in its doctrine, nor consequently the true or original 
Christian Church. 

405. For all others teach their own fallibility, and of 
course must be fallible, whether this very doctrine of their 
own fallibility be right or wrong. 

406. Because, rf right, then they are fallible; and if 
wrong, then they are actually erroneous, and therefore fal- 
lible. 



407—412 



79 



407. This consideration alone should be sufficient to 
prove to the Greek and Protestant dissenters from the com- 
munion and faith of the perpetual, universal, and authentic, 
or Catholic Church, that having ceased to " believe the 
Holy Catholic Church, the communion of saints," they must 
have forfeited the " Sanctuary of God for evermore." 



CHAP. XII. 
ITS RATION AB1 LIT Y. 

One thing is needful Luke x. 4£, 

Seek ye first the kingdom of God and his righteousness, and 
all these things shall be added unto you. . . . . Matt. vi. 33. 

408. What can be more rational, in the most important 
and only necessary thing for which man was created, name- 
ly, his eternal salvation, than to take the best way to, and 
the best means of, obtaining this very end ? 

409. And what way is better than what the very apostles 
have called " the Holy Catholic Church, the communion of 
saints ?" — -What means are better than those pointed out by 
her in the Catholic faith, the belief of saints ? Is not the 
Catholic, and consequently the most universal religion, better 
than a schismatical, a merely national, a synodical, a paro- 
chial, or, in fine, an individual persuasion ? To be shorty 
if we choose the best in every thing else, let us take especi- 
ally the best in religious, and consequently everlasting con- 
cerns. Let us, therefore, take the best Church, — the best 
Faith, — the best Religion. 

410. Now is not the best Church the perpetual, univer- 
sal, visible, and orthodox, in a word, Catholic Mother- 
Church, truly stvled the Pillar and Ground of the Truth f 
(386.) 

411. Is not the best faith the one, holy, Catholic, and 
Apostolic Faith, without which it is impossible to please 
God r F. (99.) 

412. Is not. the best religion,, that which, according to 



80 



413—421 



the doctrine of its verv opposers, "he that believeth not. 
shall be damned r" R. (69.) 

4 i 3. We have demonstrated that the perpetuity of the 
Catholic Church) the genuineness of the Catholic Faith, the 
truth of the Catholic Religion, rest on a physical, moral, 
and metaphysical certainty. (44.) Is there any greater pos- 
sible certainty ? 

414. What can be wiser than to trust, and more unwise 
than to distrust, the greatest possible certainty, all the unit- 
ed evidences of scripture, tradition, and facts ? 

415. The most obstinate opposer to the one, holy, Ca- 
tholic, and apostolic religion of Jesus-Christ, the Protest- 
ant, will tell you that he pretends to have no other rule of 
faith than his*Bible. (347-) 

416. The Bible also is a rule of faith for the Catholic. 
How, then, can they so widely differ from each other ? 

41/. The Protestant rule of faith is the reformed Bible, 
(347.) interpreted by any one for himself; and such Bible, 
thus privately interpreted, is, of course, the word of every 
one but God, and therefore not a rule of faith, but the 
surest way of deception. 

418. On the contrary, the Catholic rule of faith is ca- 
nonical scripture's obvious and authentic meaning, warranted 
both by the perpetual, universal, or Catholic, and consequent- 
ly unchangeable belief and doctrine of the perpetual, uni- 
versal, visible, and orthodox, in a word, Catholic Church. 

419- Now the obvious and authentic meaning of canonical 
scripture thus warranted is the word of no one but God, 
and consequently the best possible rule of faith. 

420. Besides, what will warrant to the Protestant the 
canonicity of his own Bible : — The Reformers? They them- 
selves distrust and contradict each other. (3i4.) — Universal 
Tradition f The Protestant must either renounce universal 
tradition, or be condemned by its perpetual, universal, and 
consequently authentic test, or, Catholic faith. — Catholic 
Church ? If the Protestant trust her for the letter of the 
Bible, why not, as we have already remarked, for its mean- 
ing, " written, not with ink, but by the spirit of the living 
God ; not in tables of stone, but on the fleshy tables of the 
heart" of every faithful abettor of the original, perpetual, 
universal, visible, and orthodox, in a word, Catholic 
Church ? 

421. In whatever light the system of the Reformers he 
considered, we cannot help remarking how groundless this 



422—430 



Si 



system is, and how consequently rational is the Catholic 
faith, because nothing but the Catholic faith can possibly 
be the universal and authentic test of apostolical tradition, 
and consequently of divine revelation, thus the right medi- 
um between incredulity and credulity. 

422. Incredulity, distrusting both the letter and spirit 
of scripture : credulity, mistaking any contradictory sense 
privately given to scripture for the word of God ! ! ! 

423. Catholic faith, therefore, (421, 422.) should be as 
universal as common sense, and then nobody could possibly 
give a better definition of man than that of the sentimental 
author of the Studies of Nature, Bernardin de St. Pierre : 

" MAN IS A RELIGIOUS ANIMAL." 

424. In fact, this definition appears more adequate to its 
object, than the common one : " Man is a rational animal." 
For, 1. Man abuses so dreadfully his reason, chiefly against 
revelation, that his reason is too frequently unperceivable. 
2. There is such an uniform wisdom in the instinct of brutes 
towards their conservation, that the want of reason, at the 
first sight, does not appear to distinguish them from man, so 
much as his peculiar relation to God. 

425. A relation so universal, that men who lost sight of 
their own Maker, the Creator of Heaven and Earth, did ra- 
ther worship the most contemptible works of their own 
hands, than nothing. 

426. A relation so natural, that even the most impious 
of men, if in pain or danger, cannot help exclaiming : " Oh! 

God r 

427. A relation so rational, that the reformers of Christ's 
own, or Peter's and the Roman Catholic doctrine, preferred 
to swallow the inconsistency of reforming, what is necessa- 
rily irreformable, (401.) rather than to deny Christianity. 

428. But if man be universally, naturally, and rational- 
ly, (425— 427 ) a religious animal, how could he ever be- 
come such a stranger to his own nature, as to turn an Athe- 
ist, (72 — 77.) did not his primitive nature suffer a most 
dreadful degradation since his getting out of the hands of 
his excellent Maker. 

429- This degradation, evident as it is in its effects; ig- 
norance and concupiscence; is very mysterious in its cause. 

430. I say : evident in its effects : for, were not ignorance 
and concupiscence, or sensual cupidity, the lot of sinful man, 
who could conceive how all and every individual of the most 
distinguished political senate of Europe ; that of the British 



82 



431—438 



Empire, continue to swear, for so many years since the re- 
formation, that the religion of the Edwards, Alfreds, of the 
Barons of Magna CJrarta, of the Bacons, Fenelons, and 
Bossuets; nay, the very religion which converted Great- 
Britain to Christianity from idolatry, is idolatrous?* 

431. But the mysterious cause of human ignorance and 
concupiscence ; ignorance, which prevents the knowing, and 
concupiscence, which discourages the seeking of real happi- 
ness ; is soon cleared up by reading the first and only au- 
thentic history of the Creation, or Genesis, interpreted ac- 
cording to its obvious and authentic sense. 

432. There (43 1 .) we see plainly that the Supreme Maker 
of visible and invisible things, created only two kinds of in- 
telligences, or beings able to know him, love him, serve 
him, ancl thus to become happy with him for ever. 

435. One kind merely spiritual, or angels, to be ad- 
mitted immediately to his eternal mansion. The other kind, 
both a spirit and body, united together, to deserve on earth 
a future admission into the same heavenly bliss. 

434. These two intelligences, angelical and human, had 
been created good and free : thus willing and able to co- 
operate to their own happiness, and so to make it the more 
agreeable, both to their Sovereign Benefactor and to them- 
selves. 

435. To acknowledge willingly the infinitely just sove- 
reignty of, and their due submission to, his divine Majesty, 
were the only conditions of their divinely intended happiness 
for ever. 

436*. Yet pride lost every thing.- — A part of the an- 
gels wanted to equal themselves to the omnipotent Creator 
of their being, and thereby deserved to be everlastingly pu- 
nished with the anguish of hating goodness itself. 

437. Man, as weaker, was put to a still more easy trial. 
The enjoyment of all nature was given to him, under 

the only restraint of not taking of the fruit of one tree, called 
the Tree of Good and Evil, because the good consisted in 
obeying, and the evil in disobeying, his bountiful Creator. 

438. To facilitate more and more the execution of this 
exceedingly easy command, by the greatest possible motives 

* Is there in the whole world, however, one single truly Catholic believer 
who would, for a seat in parliament, nay for a throne, condescend to swear 
that all the Protestants are idolaters ? Yet he is called illiberal by the generpus 
ravishers or detainers of his birth-rights 1 ! ! 



439—446 



83 



of hope and fear, God interested in the reward or punish- 
ment of the fidelity or infidelity of our first parents, the feli- 
city or misfortune of their offspring through every generation. 

439- Nay, if God did not hinder the devilish malice of 
bad angels from making use of the liberty of their nature, to 
tempt and corrupt human kind in its spring by a wilful pre- 
varication, he did not allow it to appear in any other shape 
than that of the most malicious and abject animal, that of a 
serpent, to caution and disgust man from its poisonous sug- 
gestions. 

440. God could do no more, consistently with his infi- 
nitely just command, of a voluntary obedience from man, 
than to give him innocence, with the strongest motives and 
the easiest means of making it both meritorious and heredi- 
tary by a mere negative. 

441. For (440.) had our first parents answered: No: to the 
first suggestion of their enemy, instead of the experience and 
science of moral good and evil, called conscience, they would 
have preserved to themselves and posterity for ever the divine 
gift of innocence. 

442. However, like gamblers, who sacrifice to an unne- 
cessary chance the comforts of their life and posterity, Adam 
and Eve consented to forfeit them, by disobeying their infi- 
nitely kind benefactor, and making him a judge instead of 
a rewarder. 

443. Superficial thinkers might object that God foresaw 
infallibly the fall of Adam; which consequently Adam could 
not prevent, but God alone could. 

444. The answer is, that the infallible prescience of God, 
as well as our certain vision of human, and consequently free, 
actions, do not interfere with their freedom, but on the con- . 
trary, suppose them just as we feel them to be, that is, per- 
fectly free. 

445. The divine prescience of man's transgression, there- 
fore, made it certain, but not necessary, otherwise our first 
parents could not repent, or be ashamed of, a transgression 
which they could not possibly avoid. 

446. Besides, if even the obligations of parents towards 
their offspring, or of creatures to creatures, by no means 
imply, but rather exclude, any obligation of the Creator 
towards any of his creatures, — if the tenderest mother is 
not obligated to deprive her son of his birth-right when of 
age, though she is confident that he will by a bad manage- 



84 



447—452 



merit of it injure his health and that of his posterity, — much 
less reasonably might it be supposed that God ought to have 
deprived both angel and man of the title of free agents, be- 
cause he knew the inconvenience of that liberty in its use. 

447. Moreover, if God was forced to do what our igno- 
rance shews us to be the best, he should be less free, and 
consequently less perfect, than human imperfection itself. 

448. To "be sure, it would have been better for us if 
our first parents had not had a liberty which they abused ; 
but if God were obligated to do what is best for us, we 
should then be right in complaining of his not making us 
angels ; next of his not making us archangels ; and at last 
what would prevent us to complain, like the revolted Lu- 
cifer, of not being the Almighty himself? 

448. " Shall the clay say to him that fashioneth it : What 
makest thou?" Isa. xlv. 9- 

449. Some half philosophers will call nugatory the trial 
which God made of human fidelity, which he knew would 
end in the misfortune of human kind. 

450. But if a little philosophy can start objections, more 
philosophy can answer them. 

451. in the unfortunate and foreseen trial which God 
made of human fidelity, he not only shewed his condescen- 
sion to his creature, but manifested his divine justice, mer- 
cy, and infinite love, so much as to offer to sinners divine 
means of becoming both greater and happier than if no sin 
had taken place. For if Adam had persisted in his inno- 
cence, he would have remained, with all his posterity, a 
little lower than angels ; and there is not a Saint of the New 
Testament who is not above the angels. — Had not Adam 
sinned, we never should have had a divine Redeemer, an 
amiable Mother of the God-man, no apostles, martyrs, con- 
fessors, virgins, sacraments, bloody and unbloody sacrifice ; 
in a word, none of the blessings on account of which Adam's 
sin is called by the holy Fathers : A happy fault, which was 
follozced by such a Redeemer !* It is not, therefore, the tri- 
al of Adam's fidelity, but the objection derived therefrom, 
which is nugatory. (449-) 

452. Having lost their most graciously bestowed inno- 
cence, our first parents could not transmit it to their seed, 
no more than a ruined father transmits a fortune to his pos- 
terity. Hence the naturally miserable condition of mankind, 
according to this natural law : / 

* Felix culpa quse talem meruit Redemjptorem ! 



/ 



453—462 



35 



455. " A good tree cannot bring forth bad fruit ; neither 
can a corrupt tree bring forth good fruit." Matt. vii. 18. 

454. As by human transgression the infinite majesty of 
God was slighted, a reparation adequate, and consequently 
infinite, thus beyond the finite means of mankind, became 
necessary. 

455. Hence the necessity of a Mediator between God 
and man ; proportionate to both ; and consequently God- 
man. GoD-man to make his sacrifice both infinite and 
possible. (454.) 

456. Accordingly, the Incarnation of the Word of God, 
by which all things were made, had been determined upon, 
and was thus prophesied to the serpent: 

457. " I will put enmity between thee and the woman ; 
(she or) her seed shall bruise thy head." Gen.iii. 15. 

458. God the Son, therefore, determined, from his infinite 
goodness, to perform this work of human liberation for all 
men. 

459. Yet none but men of good zvill are to reap its bene- 
fit. For it would be inconsistent with God's wisdom and 
justice, to have required the temporal co-operation of the 
guiltless, and not cf the guilty, for his everlasting happi- 
ness *. 

460. The God-Man, therefore, has not only satisfied 
for the loss of man, but has established the ways and means 
for applying to each and every man of good will the merits 
of his divine mediation. (459-) 

461. These ways and means are expressed in the Apos- 
tle's Creed in these three articles : " I believe the Holy 
Catholic Church; the Communion of Saints 5 the Remis- 
sion of Sins." 

462. To disbelieve the Holy Catholic Church, there- 
fore, is forfeiting the communion of saints, the remission of 
sins, and consequently iife everlasting, unless the reformers 

* " Gloria in excclsis Deo :" et <{ in terra pax hominibus bonss volunta- 
tis." Vulg. Luc. ii. 14. " Glory to God in the highest, and on earth peace 
to men of good will." 

The mistranslators of divine writ, finding this text too clear and too strong- 
in favour of the Catholic tenet of our necessary co-operation, to reap the fruit 
of redemption, have mistranslated it thus : " Glory to God in the highest, and on 
earth peace, good-will toivard man ! f" Milk and water! Once for all, the Pro- 
testant Bible is no more than the apocryphal letter of God's word, and con- " 
sequently an human imposition ; which, however, in spite of the misconstruc- 
tions of the Reformers, still bears witness to the divine truth of the Catholic 
Faith, as we have proved by so many quotations* A— a—a. «— h, pp. 2 
and 64. 



86 



463—471 



of the holy Catholic Church, the communion of saints, might 
be supposed more free from sin than the saints themselves, 
or in possession of obtaining the end without the means, 
w hich both their own rule of faith ; the Bible ; and me part 
of universal tradition they have not as yet formally discard- 
ed, viz : the Apostolical and Athanasian Creeds ; might be 
supposed unwarrantable motives of credibility. (58—69.) 

463. To be short; either the original, perpetual, visi- 
ble, and orthodox, in a word, Catholic Religion, is accord- 
ing to plain scripture, A. — G. and the Apostles Creed, 
incontrovertible ; or, according to the dissenters from it, it 
really was " drowned in abominable idolatry ." (14.) 

464. In the former, or Catholic hypothesis, the dissen- 
ters from the Catholic Church and Faith, are Christian by 
name onh*, and in fact heathen like. " If he will not hear the 
Church, let him be unto thee like an heathen man and a 
publican." V. 

46.5. In the latter, or Protestant supposition, Christ has 
forfeited his words, P.— Z. a. b. and with his words, his ve- 
racity, and consequently his perfections and Deity. His 
doctrine, then, or Christianity, is an imposition. 

466. In neither case can the reform of the Catholic reli- 
gion be a divine, or properly called religion. 

467. So far reason demonstrates both the truth of the 
Catholic religion, and the mistake of its reform. 

468. Demonstrate ! yes, demonstrate, not in the same, 
but in an equally indubitable manner, as this mathematical 
truth, for instance: two and two make four. 

469. Because, since truth is an entire conformity of 
ideas with their object, and there cannot possibly be a greater 
than this entire conformity, neither can there be one truth 
greater than another truth; the aforesaid truth, therefore, 
viz : two and two make four ; is no more true than the life 
and facts of Jesus-Christ, among which must be enumerated 
his or the Christian tenets, warranted by the obvious and au- 
thentic sense of his authentic words, and on this account, 
called the Universal Christian Belief, or Catholic Faith. 

470. Catholic Faith, therefore, is no less certainly re- 
vealed, and consequently true, than the life and facts of Je- 
sus-Christ, — than the life and facts of Socrates, — this or any 
other mathematical truth, two and two make four. (398—400.) 

471. In conclusion, the arithmetician is not more con- 
vinced that four times one are four, than the faithful Chris- 
tian is that his perpetual, universal, visible, and orthodox, 



472—478 



87 



in a word, Catholic Religion, is genuine. Because a ma- 
thematical truth can have no more solid ground than divine 
veracity, upon which rests the one, holy, Catholic, and 
apostolic faith of the perpetual, universal, visible, and or* 
thodox, in a word, Catholic Church of the living God, the 
Pillar and Ground of the Truth, (44.) 

472. In a word, as this mathematical truth; two and two 
make four ; cannot be true, without making untrue the sup- 
position that two and two make more or less than four. — So 
this truth : every Catholic tenet is revealed; implies, of course, 
the falsity of any Catholic tenet being dubious, or not cer* 
t a inly revealed. 



CHAP. XIII. 
ITS SANCTIFICATION, OR SANCTIFYING HOLINESS. 
I believe the remission of sins. . . • Apost. Creed, 

473. Besides the original, or hereditary, there is an ac- 
tual, or personal sin. 

474. " All unrighteousness is sin, and there is a sin not 
unto death," as u there is a sin unto death." 1 John v. ]6, 17. 

475. Every transgression, therefore, against what God 
has commanded, either directly or indirectly ; by his own 
command, or that of his perpetual, universal, visible, and 
orthodox, in a word, Catholic Church, which we are bound 
to hear ; V. is sin. 

476. If it be in an important matter, and with full con- 
sent, it is mortal, or "unto death ;" if otherwise, it is venial, 
or " not unto death." (474.) 

477. The smallest venial sin is a great evil ; but the mor- 
tal sin is the worst of evils. Angels have been damned for 
one single mortal sin. (436.) One single mortal sin, there- 
fore, deserves hell. 

478. Hence the incomparable happiness of being a mem- 
ber, of " the holy Catholic Church, the communion 91° 



88 



479—486 



saints," which God has entrusted with the means of remitt- 
ing all sins through her ministry, and by his own forgive- 
ness and divine grace. Q. 

479. Any persuasion whatsoever, therefore, let its name 
be what it may, which has not within its own ministry the 
remission of sins, is not the communion of saints, nor the 
holy Catholic Church. (46 1.) 

480. The means of salvation left by the Christian Law- 
giver to his one, holy, Catholic, and Apostolic Church, are 
chiefly the sacraments. 

481. The sacraments are divinely instituted signs of the 
divine grace which they carry with them to the worthy receiv- 
er. Divinely instituted, 1 say, ] . To bestow : 2. T6 confirm : 
3. To incorporate : 4. To restore : 5. To perfect the grace of 
Christ's sufferings : 6 and 7. To perpetuate the ministry and 
members of " the holy Catholic Church, the communion of 
saints."" 

482. Hence 1. Baptism : 2. Confirmation : 3. Eucha- 
rist : 4. Penance: 5. Extreme-unction : 6. Orders : 7. Ma- 
trimony. (481.) 

I. SACRAMENT. 

483. Baptism, representing and effecting the cleansing 
of the soul from the original or any previous actual sin, by 
pouring water on the person to be baptized, whilst the words 
ordered by God are pronounced. 

484. These words (483.) are : " I baptize thee in the 
name of the Father, and of the Son, and of the Holy 
Ghost." R. 

II. SACRAMENT. 

483. Confirmation, representing and effecting in the 
baptized persons an increase of the grace of the Holy 
Ghost, by the imposition of the hands of the Bishop, pray- 
ing that the Holy Ghost may come down upon them, and 
making the sign of the cross with chrism upon their fore- 
head. (172, 173.) 

Scriptural Proof. 

486. " When the apostles had heard that Sama- 
ria had received the word of God, they sent unto them 



487—489 



89 



Peter # and John : who, when they were come down, pray 
ed for them that they might receive the Holy Ghost. For as 
yet he was fallen upon none of them ; they were only bap* 
tized in the name of the Lord Jesus. Then laid they their 
hands upon them, and they received the Holy Ghost.'' Acts 
viii. 14. 17. 

487. " For the Son of God, Jesus-Christ . . . was not 
yea and nay, bul in him was Yea. For all the promises of 
God in him are Yea." 

488. " Now he which establisheth us with you in Christ, 
and has anointed us, is God," 2 Cor. i. 19 — 21. — and 
" with God all things are possible." Matt. xix. 26. 

IH. SACRAMENT* 

489. Eucharist, or the sacrament of the Lord's body, 
signifying and realizing, under the appearances of bread and 
wine, his supernatural flesh and blood, made meat indeed, and 
drink indeed, by the omnipotence of Christ's own words, 
duly repeated by a real priest at Mass on the substance of 
bread and winef. 

*Nb wonder that Peter, ever the fipst everywhere, should be sent to the 
new converts : but why sent, since it belongs to him to send others ? Because 
where his own will, there the will of the apostles, sent him ; for they were 
one spirit. No wonder, once more, if in those primitive times of Christian 
fervour, the necessary supremacy of Christ's own Vicar should not be quite so 
practically pointed out. Besides, if this be an argument against Peter's su- 
premacy, this is a negati-ce^ and consequently unavailing argument ; proving 
neither his supremacy, nor his non-supremacy. But his supremacy will be 
so positively demonstrated by nature, scripture, tradition, and facts, in the 
next part, that none but quibblers shall be able to dispute it. 

+ True it is, that part of the reformers are pleased to make the words of 
consecration : this is my body, signify, this is not iny body ; by substituting, to 
their obvious, perpetual, and authentic interpretation, as we have proved in 
the VI. VII. VIII. and IX. chapters of this treatise, a figurative, or allego- 
rical sense, because some other parts of scripture are figurative, as for in- 
stance : I am the door, — 1 am the vine. Who does not see, that, if such licence 
be granted to any reader of scripture, a freethinker might as well say all 
God's commands and sacraments are unmeaning remembrances, because when 
God instituted them he spoke ironically, as when he said : (i Behold, 

the man is become as one of us?" Gen. iii. 2 l A (316.) I do no 

more conceive how the words : this is my body, &c. do change an in- 
animate body into a supernatural being, than a churchman conceives how 
a child of wrath is changed into an heir of heaven, by the words : I bap- 
tize thee. Yet I believe both changes, because boih must have been reveal- 
ed, to have been universally and perpetually believed ever since the apos- 
tles' time, and because neither exceeds the po wer by which the whole world 
was made out of nothing, nor the infinite goodness by Which mankind 
was redeemed. 



L 



90 



490—500 



MASS. 

490. Mass is the unbloody continuation of the passion 
and death of Jesus-Christ, made " meat indeed and drink 
indeed," under the species of bread and wine separately 
consecrated. A sacrifice predicted in the Old Testament, 
instituted and commanded in the New, and daily offered ever 
since by the apostles and their perpetual succession. 

491. Predicted in the Old Testament thus: "Of the 
Priests and Leviies, there shall not fail from before my face 
a man to offer offerings, and to kirn le meat offerings, and to 
do sacrifice continually." Jer. xxxiii. 18. 

492. " I have no pleasure in you, saith the Lord of 
Hosts. N« ither shall 1 accept an offering at your hand ; for 
from the ruing of the sun, even unto the going down of the 
same, my name is great among the Gentiles, and in every 
place incense shall be offered unto my name, and a puke 
offering." (490.) Mai. i. 10, 11. 

493. " The Lord hath sworn, and will not repent : thou 
art a Priest for ever, according to the order of Melchisedec." 
Ps. ex. 4. 

494. " Melchisedec, King of Salem, brought forth bread 
and wine : and he was the Priest of the Most High God." 
Gen. xiv. 18. 

495. Instituted and ordered bu Jesus- Christ, who " took 
bread, and when he had given thanks, brake it, and said : 
Take eat, this is my body, which is broken for you :" 

496. "This (4 5.) do in remembrance of me*." 

497. " After the same manner also he took the cup when 
he had supped, saying : This is the New Testament in my 
blood." 

498. " This (407.) do ye as often as ye drink it, in re- 
membrance of me." 

499. " For as often as ye eat this bread (495.) and drink 
this cup, (497-) ye do shew the Lords death till he come." 
(490.) 

500. "Wherefore (497— 499 ) whosoever shall eat this 
(heavenly) bread, or drink this cup (499) of the Lord, 
unworthily, shall be guilty of the body and blood of the 
Lordf." i Cor. xi. 23—27. 

* Not the remembrance of what I have done, but do this, the very thing 
J did, doing what I said I was doing, and consequently giving my body (made 
meat indeed) to eat, 

t Of course, because he shall have taken really, though invisibly, the su- 
pernatural body and blood really broken/or us, and shed in their natural exist- 
ence on the cross, 



601—506 



91 



501 » Repeated, every day> in every spot of the Eastern 
and Western Churches since the apostles offered it first at 
Jerusalem, according to their writings and acts. (492.) 

502. According to their writings : " We have an altar, 
whereof they have no right to eat w hich serve the taberna- 
cle." Heb. xiii. 10. 

50 3. According to their acts : " As they were ministering 
to the Lord/' (not to the people, in the Greek text : as they 
were offering sacrifice to the Lord) "and fasted, the Holy 
Ghost said : Separate me Barnabas and Saul for the work 
whereunto I have called them." Acts xiii. 2, 3. Wisat were 
they offering r Of course the daily sacrifice, which is 
to last in the perpetual, universal, visible, and orthodox, in a 
word, "Catholic Church, the communion of saints, the 
sanctuary of God for evermore," till (he end of the world al- 
ways, except during 1£90 days. Since it is written: " From 
M the time that the daily sacrifice shall be taken away, 
u and the abomination that maketh desolate set up, there 
" shall be a thousand two hundred and ninety days Dan. 
xii. 11. 

§ 

IV. SACRAMENT. 

504. That of Penance. Signifying and effecting the 
remission of actual sins, repented for, and confessed with a 
sincere purpose of amendment, to an approved priest, b} r his 
absolution in the name of the Father, Son, and Holy- 
Ghost. 

. 505. Rational Proof. How could the Christian Law- 
giver have omitted instituting a sacrament for the remi-sion 
of thousands of actual sins, after having instituted one for 
the remission of the one original sin ? Why should not the 
remission of both the original and actual sins be obtained in 
the name of God by his only power, through his Church's 
ministry ? If it were otherwise, we must take off " the re* 
mission of sins" from the unchangeable creed of the unerring 
apostles; which is unchristian to suppose. We must also 
take off the following extract of the holy writ : 

506. " Confess your sins to orte another." James v» 
14. 16. That is, priest to priest. James v. 10. (517.) 

* If there be other antichrists than the man of sin, whose abominations shall 
prevent the daily sacrifice for 1290 days, the reformers, as abolishers of the daily 
sacrifice in their congregations and meetings, for near 300 years, are they not 
antichrists? 

L2 



92 



507—515 



507. " Many that believed came and confessed, and 
shewed their deeds." Acts xix. 18. 

508. " Whosesoever sins ye remit, they are remitted un- 
to them: and whosesoever sins ye retain, they are retain- 
ed." Q. 

509. How retain them, unless they be known ? how 
know them, unless they be confessed ? 

510. Next to a sincere repentance, therefore, or contri- 
tion of sins, their confession to a man authorized to 
grant absolution in the name of God, is requisite. 

511. But absolution is the release of the eternal punish- 
ment due to sins, and consequently implies their temporal 
atonement, or satisfaction : and satisfaction is not only 
calculated to prevent any encouragement to relapse, but is 
exemplified by the case of David, told by Nathan, who was 
acquainted with David's sin, and the minister of divine mer- 
cy towards him : 

512. " The Lord also has put away thy sin, thou shalt 
not die. Howbeit . . . the child which is born unto thee, 
shall surely die." 2 Sam. xii. 13, 14. 

indulgences. 

513. Another dogmatical point is, that even the temporal 
chastisement which remains due after a. valid and worthily 
received absolution from the eternal chastisement due to 
mortal sins, may be relieved by indulgences. 

514. Indulgences are grounded upon a double scriptural 
fact. 1. That the Church, and particularly her Head 
Pastor, besides the power of remitting and retaining sins, re- 
ceived another unlimited power, with the keys of the king- 
dom of heaven : " Whatsoever thou shalt loose on earth, 
shall be loosed in heaven." Z. 2. Because St. Paul relieved 
the incestuous Corinthian from the temporal punishment in- 
flicted on him after a sacramental absolution, thus : 

515. " To whom you forgive any thing, I forgive also.., 
in the person of Christ." 2 Cor. ii. i0. * 

V. SACRAMENT. 

516. Extreme Unction, signifying and effecting, at 
the point of death, the remission of every unthought of sin 

* Indulgences are not a sacrament, because they only do what we can do 
with habitual grace, and suppose, but not confer the sanctifying grace an- 
nexed to every sacrament. 



93 



of any of pur senses, by the anointing of their organs, and 
prayer to that effect. 

Scriptural Proof, 

517. " Is any one sick among you, let him call the Priests 
of the Church*, and let them pray for him, anointing him 
with oil in the name of the Lord ; and the prayer of faith 
shall save the sick, and the Lord shall raise him up ; and 
if he be in sins, they shall be forgiven him." James v. 14. 

Vi; SACRAMENT. 

518. Orders, signifying and effecting the necessary 
grace to perform the duties belonging to each order of the 
ministry, by the laying on of the Bishop's hands, accompa* 
nied with prayer, and the delivery of the instrument of the 
order now conferred. 

Scriptural Proofs, 

519. " He breathed upon them, saying: Receive you 
the Holy Ghost : whosesoever sins ye remit, they are re- 
mitted." Q. 

520. " This do in remembrance of me." (496.) 

521. "I put thee in remembrance, that thou stir up the 
gift of God which is in thee by the putting on of my hands." 
2Tim.i. 6. 

VII. SACRAMENT. 

522. Matrimony; signifying and effecting the grace, 
to a married couple, to love one another, and to bring up 
their children in the fear of God, by the solemn promise of 
so doing in the presence of the lawful minister, joining them 

* The reformers understanding, may be, that they could not be meant 
by " ike Church," have put aside that extremely useful, if not abso- 
lutely necessary sacrament, when a man is to give an account of all his 
transgressions to the Searcher of hearts, and receive a final judgment for a 
happy or excruciating eternity. As scripture is so clear about this sacrament* 
they thought at first of putting the Epistletjf St. James into jvhat they.call the 
Apocrypha. Next they mistranslated the words priests into elders, After such 
evident deceptions, if any thing is apocryphal, it must be any Bible translated 
by the reformers, or rather'deformer* of the canonical Bible called the Vulgate. 



94 



in the name of the Father, and of the Son, and of the Holy 

Ghost.' (481.) 

Scriptural Proof. 

523. 4< For this cause shall a man leave father and mo- 
ther, and shall cleave unto his wife, and they shall he one 
flesh." -"Wherefore they are no more twain, but one 
flesh. What, therefore, God hath joined together, let no 
man put asunder." 

524. u Whosoever shall put away his wife, except it be 
for fornication, and shall marry another, committeth adul- 
tery ; and whoso marrieth her which is put away doth com- 
mit adultery." Matt. xix. 5. 6. 9- 

525. u Whosoever shall put away his wife and marry ano- 
ther, committeth adultery against her." 

526- " And if a woman shall put away her husband, and 
be married to another, she committeth adultery." Mark x. 
11, 12. 

527. Hence in the Christian law, there can be no divorce* 
or dissolution of a real matrimony, which accordingly is 
compared to the perpetual union of Christ with the Mother- 
Church. 

528. " Husbands, love your wives, even as Christ also 
loved the Church, and gave himself for it." 

52y. " This (528 ) is a great mystery, but I speak con- 
cerning Christ and the Church." Eph. v. 25. 32. 

5 0. In case of adultery, the ' offended party has a right 
not to cohabit with the other; but neither can marry again 
during the lite of their partner. (524.) 

531. The Reformists are not so scrupulous. When con- 
venient, they divorce again and again without much cere- 
mony. Even in England, whose reformed Protestant Church 
is as Christian as can possibly be a reformation of, and 
a protest against, the perpetual, universal, visible, and or- 
thodox, in a word, Catholic Religion of Jesus-Christ, there 
are three ways of divorcing. One for the fashionable 
world, by a bill in parliament, at the expense of a thousand 
pounds: a second, for the middle class, by a bond of the 
separating parties, not to prosecute each other for polygamy, 
under a heavy penalty : and a third for the poorest class, 

* When the supposed union of two persons is deficient in some of the re- 
quisites of a truly sacramental marriage, the ecclesiastical authority declare* 

it intalid ; but this is not a divorce, properly so called. 



533^541 



95 



by selling one's wife, with or without the children, to the 
highest bidder, with a halter round her neck, like a beast! ! ! # 

53 L z. So far the reformers, even the best of them, have 
deformed Christian morality, after having deprived them- 
selves, not only of the communion of saints, but of the re- 
mission of sins. 

533. Had the reformers only denied to themselves and 
their followers the remission of sins, which Qod alone could 
impair, and which he has exclusively left to his perpetual, 
universal, visible, and orthodox, in a word, Catholic Church, 
they would be very correct. 

5.4. But they cannot deny the divine grant of such a 
power, without owning that they are out of the Catholic 
Church, and consequently of the communion of saints. Yet 
they repeat in their books and prayers ; " 1 believe in the 
holy Catholic Church, the communion of saints." 

535. If, then, the Catholic Church be holy, how could 
they undertake to reform it? 

53(). if the Catholic Church be the communion of saints, 
who can be sanctified out of it ? Where can its deserters 
find the remiss on of sins ? Why protest against it? 

53?. On the contrary, since the Catholic Church remains 
the communion of saints, its faithful members may hope, 
even beyond the grave, for the remission of sins not unto 
death. (i74.) 

538. For with such sins (537.) they neither can be pu- 
nished with eternal death, nor enter immediately the hea- 
venly Jerusalem, of wh.ch it is written : 

539. " There shall in no wise enter into it any thing that 
defiieih." Rev. xxi 27. 

540. Hence, since there is a " sin which shall not be 
forgiven, neither in this world, nor in the world to come," 
Matt xii. 32 there must be, even in the next world, for- 
giveness for the sin not unto death, and of course a m.ddle 
state or prison, rightly called Pu rgavory, nevermind the 
name : where " shall be saved, yet so as by fire," I Cor iii 15. 
the faithful dead between innocence and final impenitence. 

341. Hence we read in St. Ambrose, Sermon 20ih, on 
Psalm cxviit " Whereas St. Paul saith, yet so as byjire, he 
sheweth, indeed, that he shall be saved, but yet shall 
suffer tne punishment of fire: that being purged by fire, he 
may be saved, and not tormented for ever, as infidels are, by 
•everlasting fire." 

* The first way only is legal, the others tolerated, since Refer matistn, 



96 



548— SSl 



540. Hence St. Ausustin, another holy father of the 4th 
centurv, and the author of the work under the title of 
" The Morals of the Catholic Church," said mass for the 
* repose of his mother's soul, as we have already remarked. 

54S. '* It is, therefore, a holy and wholesome thought, to 
prav for the dead, that they may he loosed from sins.*' 2 Mac. 
xii." 48. 

544. This (545) is again one of those scriptural texts 
too tifefcf and too strong for the reformers, who, therefore, 
thought it easier to banish this book into Apocrypha, than 

. to refute the proof of purgatory grounded thereon. 

545. But it is impossible to distinguish an apocryphal 
from a canonical book without the help of universal tradi- 
tion, wiv.v h as the reformers do not admit of, they are the 
most unfit of men to judge what is canonical, whatnot; and 
not unlike the inconsistent quack, who would deny the exist- 
ence of the hearing an, for instance, yet pretend to exercise it. 

540. Of the seven sacraments, ever practised in the com- 
munion of saints, three, namely. Baptism, Penance, and 
Extreme ruction, are admirably fitted to man's birth, life, 
and death, for the remission of original, actual, and un- 
tbought of sins, to restore the duly preparer.! sinner to his of- 
fended God's favour. 

547. This most happy state, (540.) the only life of a soul, 
made at the image and likeness of God, to know him, to 
love him, to serve him, and be happy for ever with him, is 
protected against all the enemies of his salvation, against his 
own ignorance and Concupiscence, by two other sacra- 
ments, viz: Confirmation and Eucharist. 

548. The former imparts to men restored unto the grace 
of God, his Holy Ghost, or divine virtues, in a more abun- 
dant manner than baptism. 

549- The latter incorporates him with his own Creator 
and Redeemer, gives Chnst himself, made not only flesh to 
save him, but meat indeed, and drink indeed, to immortalize 
him. p. i. k. 

550. Bat all these incomprehensible blessings would have 
been lost with the generation of the apostles, had not the 
Almighty Christian Lawgiver made their succession and the 
generation of the faithful perpetual, by the sacraments of 
Orders and of Matrimony. 

551. So far the seven sacraments answer all and everv ne- 
cessity of human lite, that one more or less would make thrs 
divine economy redundant or inadequate to its admirable 



.552—559 97 

end, the application of the merits of our Head, Jesus-Christ, 
to all and every member of his Mystical Body, the ever one, 
holy, Catholic, and Apostolic Mother-Church, in every ne- 
cessity of life. 

552. The seven Sacraments have all and every one of 
them, 1st. A visible sign : 2dly. A human minister: 3dly. 
An inward grace, equally invisible and incomprehensible, be- 
cause di vine in all. 

553 There is no less reason, therefore, to admit of the 
one, than the other, since all and every one are grounded 
upon ; — I. The obvious and authentic sense of divine scrip- 
ture. ~Ii.The fact of their perpetual administration all over 
the world, in the one, holy, Catholic, and Apostolic 
Church, nay, in the Western and Eastern Church.— III. The 
physical, moral, and metaphysical impossibility of increas- 
ing now, and consequently of having ever increased, their 
number. (393.) 

554. Of the seven sacraments, two, viz. those of Bap- 
tism and Penance, restore the loss of divine grace, or spi- 
ritual life, and have been called the sacraments of the 
dead, 

555. The five others increase the divine grace of spiritual 
life already restored, and they are called the sacraments of 
the living 

556. Of the seven, Baptism only can be administered by 
any man in case of necessity ; one viz: Matrimony, was in- 
tended for laymen only ; two, namely, Confirmation and 
Order, belong to the episcopal ministry : all others may be 
equally administered by priests. 

557. But if the sacraments are so perfectly fitted to all 
necessities of life, they are not less calculated for the most 
lively consolation at the point of death. 

558. When the disbeliever of, and dissenter from, the 
Catholic faith can have no hope at the moment of his disso- 
lution, but in an hopeless annihilation of his soul, or on the 
unmeaning figure of redemption in a bit of mere bread, and 
a drop of mere wine, ttie member of the holy Catholic 
Church, the communion of saints, finds therein the remis- 
sion of ail his sins, confessed or unthought of, by the sacra 
ments of Penance and Extreme Unction, and in the sacra- 
ment of the Lord's body, an immortal viaticum to eternity. 

559. His impotency to pay, in this world, the temporal 
chastisement still due for his transgressions, whose eternal 
guilt have been graciously remitted to him by the infinite 



98 



.560—568 



goodness of his Redeemer, and through the ministry of his' 
divinely instituted Church, is remedied by her divinely 
granted power of Indulgences. 

560 Yet should he still remain unfit for an immediate 
admission into the heavenly Jerusalem, he may in the suffer- 
ing Church expect the assistance of both the militant and tri- 
umphant Churches, as a member of both. 

56 1. Of the militant Church, whose daily sacrifice of the 
" Priest for ever, according to the order of Melchisedech," is 
at every instant offered every where, for the dead as well as for 
the living members of the communion of saints. (490.303.) 

562. Of the triumphant Church, where he made friends 
to himself, that when he fails, they might receive him in 
everlasting mansions, accord;ng to this divine advice : 

563. " Make yourselves friends of the mammon of un- 
righteousness, that when ye fail, they may receive you into 
everlasting mansions." Luke xvi. 9. 

564. What but the infinite goodness of God could have 
preconceived such a boundless charity, extending its be- 
nefits beyond the grave and the confines of the earth ? 

565. Who but the infinite, and consequently divine 
goodness of the Redeemer, could ever conceive and establish 
such ways and means of applying his merits to all and every 
spiritual want of men ? 

566. Catholic Faith aloue holds all and every one of 
these means of sanctification : Catholic Faith alone, there- 
fore, is the sanctifying, and consequently divinely instituted 
doctrine. 

56?. But let reason itself confirm by facts this sentimen* 
tal proof of the divinity of the Catholic Faith, 



CHAP. XIV, 

ITS' DIVINITY. 

The truth nf the Lord etidurethfor ever. . . . Ps. exvii. 2. 

568. It is not for the servants, but for the master alone, 
tq regulate the kind of attendance he expects : so it did not 



569—575 



99 



belong to men, but to God, to institute the worship he re- 
quired. Religion, therefore, to deserve that name, must be 
divine. 

569. Hence every question respecting religion must ul- 
timately relate to its divinity. For if divine, then we must 
embrace it: if not, we must let it alone. No reason to 
boast, therefore > of a National Church by law established, 

570. Again* religion, if truly revealed, or divine, 
must be exclusive, secure, irreformable, exact, 

MIRACULOUS, MYSTERIOUS, CONFORMABLE TO THE 
OBVIOUS AND AUTHENTIC SENSE OF THE DIVINE 
SCRIPTURES, ASCERTAINABLE, INFALLIBLE, RATIONAL, 
SANCTIFYING, &C. &C. &C. 

571. Thus, in demonstrating that all and every one of 
those properties belong to the orginal, perpetual, visible, and 
orthodox, in a word, Catholic Religion of Jesus-Christ, we 
have, in fact, demonstrated its divinity. 

572. Its divinity, however, has been the special object of 
the first chapter of the first part of the Christian Alphabet, 
and is again the title of the last chapter of this second part. 

57S. Not only because Christ is the "Alpha and Omega, 
the beginning and end of everything," Rev. i. 8. but be- 
cause having shewn, first, the divinity of Christianity in ge- 
neral from merely rational considerations, (1 — 14.) we should 
now demonstrate also which is that divine Christianity, by 
mere facts ; in order not to leave a shadow or pretext of 
doubt, even on the weakest or most wicked minds, unable or 
unwilling to go through long reasonings consistently. (192.) 

I. FACT. 

574. That Peter*s Faith, Apostolical Tradition, Divine 
Revelation, were one and the same doctrine at the conver- 
sion of the Romans, is a fact which cannot possibly be 
doubted by any sensible man who has any idea of Christi- 
anity and ecclesiastical history. (Plate 1°* 2*?* 1st century.) 

II. FACT. 

575. That the Roman Faith was already universally 
spread, and consequently Catholic, in the 1st century of the 
Christian aera, is another fact, not only supported by the ex- 
tent of the Roman empire and every kind of historical monu- 
ment, but by the Protestant Bible itself, in which St. Paul 
is related to write to the Romans : 

M2 



100 



576—530 



$7& w Your faith is spoken of throughout the whole 

world:" the mutual faith both of you aud rne. Rom. i. 

8. !& 

III. FACT. 

577. That the Roman Catholic Faith was the Faith of 
the Christian universe in the tenth century (see plate 1°' 
4 g - 10th century), is no less demonstrable by the non- 
existence of sects then, than by the precious avowal of the 
Protestants, that then " All Christendom were at once 
drowned in abominable idolatry :" to them a synonymous 
appellation, for Roman Catholic Faith, which they accord- 
ingly wanted to reform ! 

IV. FACT. 

578. The permanency of the Roman Catholic Faith, 
however, ever since its propagation, is another fact, not only 
warranted by the inimitable similarity of doctrine recorded 
in any of the holy Fathers, and contained in thousands 
of Catholic Catechisms, ever published in every century 
throughout the universe ; but already demonstrated (44.) by 
the physical, moral, and metaphysical impossibility of chang- 
ing Universal Tradition. Catholic Faith, and Divine Truth, 
divinelv warranted inseparable from the original Church, 
(401 ) ' 

579. But it the Roman Catholic Faith of the present day 
never could possibly be changed, since St. Paul declared it 
the Universal. Apostolical, and consequently Divine Doc- 
trine of Jesus Christ, its reform, under whatsoever name or 
pretext, must be the most inconsistent of blunders, — the Re- 
formers so many impostors, — their abettors, the Reformists, 
as many dupes, \\ horn Catholic charity cannot either pity, 
or admonish too much.* 

580. So far " The truth of the Lord remaineth for 
ever." 



* Who can be silent, seeing his brother mistaking obsunatelv arsenic for 

sii£ar ? 



10 i 



hiference. 

Peter's/ or the Roman Catholic faith, and Christ's oral 
doctrine, therefore, cannot be identically the same (578.), 
without making its reformation a groundless and ridiculous 
imposition (46.). So far the original, perpetual, visible, and 
orthodox, in a word, Catholic Church of the living God, the 
pillar and ground of the truth, is absolutely irreformable 
(J39—148.), if not in the wording or definition, at least in 
the substance or spirit of her doctrine. (384—397.) 

Whenever she wants to be reformed in her ecclesiastical 
discipline, (necessarily dependent on the various circum- 
stances of time and place) or in her visible Head and mem- 
bers, who are men, and of course liable to human frailty, 
this care and right rationally and by an express order of her 
divine lawgiver, belong to Peter and the Apostolical Succes- 
sion. For God has not charged the lambs of his one fold to 
regulate its shepherd and sheep, but on the contrary. T — b. 
Hence what is called the western schism, which was nothing more 
than the uncertainty of the lawful Pope, could not be effec- 
tually remedied but by the Apostolical Succession itself, and 
this was performed accordingly by the Fathers of Constance 
and Pope Martin V. 

But nobody ever did more justice to the Reformers, than 
the aforesaid Citizen of Geneva, J. J. Rousseau, " the best of 
writers when right, the worst when wrong." (2.) Let us 
quote him in his Letters written from the Mountains. 

" When (says he) the Reformers separated from the Ro- 
man Church, they accused her of error, and to mend that 
error in its first principle, they gave to the scripture a diffe- 
rent meaning from that of tl)0 CljUCCf). They were asked 
by what authority they pretended to change the received 
tradition ? they answered, by their own authority, by the 
authority of reason. They said, that the sense of the Bible 
being plain and clear to every man in what relates to salva- 
tion, E. every man was a fit judge of the doctrine, J. and had 
a right to interpret the Bible, which is the rule of it, C. V. 
after his private judgment. Private judgement, therefore, is 
here established as the only interpreter of the Bible. Hence 
the authority of t§Z Ct)UFC!) is rejected ;T. hence the doc- 
trine of every one is put under his own jurisdiction." U. V. 
These are therefore the two fundamental points of the Re- 
formation, to acknowledge the Bible as the sole rule of 
one's belief; to admit of no other but one's self as the inter* 

M3 



102 



preter of the bible*. (25, 26.) These two points com- 
bined together are the ground? of the separation of the re- 
fortned Christians from the Roman Church, and they could 
not do less, without admitting of a contradiction. For what 
authority could they keep to themselves, after rejecting that 
of the body of tlj£ CljUCClj ?■' Prove me to-day, that I 
ought to submit to the decision of any one in matters of 
fai'h. (S7— 42. 39S— 407.) to-morrow I turn Catholic, and 
every man of sense must do the same."— — 

So far the apostle of Reason. (315.) Were not any oppo- 
tion to sense, of course, nonsense, he must have proved to 
himself, that in spiritual, as well as in temporal concerns, 
we must submit our private judgment " to the law and to 
the testimony. C." and if any doubt occur about them, to 
the highest authority and the ablest jury ; which in matters 
of faith must be Peter's and the apostolical successions ap- 
pointed by the divine Christian Lawgiver himself (42) to teach 
with him all days even to the end of the world, all na- 
tions, all things whatsoever he has commanded to 
observe. S — V. (61.) 

* Respecting the Bible, we cannot repeat too often the insufficiency of 
■its letter as a rule, of faith (26). Because there are no authentic originals of 
any part of the Bible — no authentic copies of such originals — no regular or 
canonical copies, but for such as profess the spirit and word of God, ever 
inseparable from God's ever one, holy, Catholic, and apostolic Church (420). 
— Because the Catholic Church herself does not warrant her most universally 
used and approved translation, thevulgate, as absolutely faultless, but only as 
containing nothing contrary to Christian morality and Catholic faith — Because, 
in fine, both the Catholic and Protestant translations, let them be ever so 
different, may often be made agreeable to different, nay the same old- 
est copies, inconsequence of the looseness of the old tongues, as roots of all 
modern languages ; as we are going to prove by our own experiment. After 
comparing this Catholic and literal translation of the Greek text : " Whosoever 
shall eat this bread, or drink this cu[> of the Lord unworthily, shall be guilty of the 
body and blood of the Lord," and the Catholic tenet of " the united body and 
blood of the immortal Christ, under the species either of bread, or of wine 
duly consecrated," with the contrary opinion of the Reformers, and their evi- 
dently wilful mistranslation accordingly : " Whosoever shall eat this bread, and 
d'-ink," instead of, or drink, &c. it was natural enough to conclude tbeir 
wilful mistranslation of any other texts too clear and too strong i'n the vulgate, 
against Protestant innovations ; as for instance, the inutility of [icnitential 'works, 
and rf men's co-operation towards their divinely worked salvation, &c. (166. 459.) 
Here, however, our inference was too hasty, and we have found since, that in 
the aforesaid instances, the texts relating thereto were not a real mistransla- 
tion of the Greek text. We therefore hasten to declare it. For the evidence 
of revelation, its most unchangeable notoriety,* viz; Universal Tradition and 
Catholic Faith, have so many advantages over the necessarily groundless 
innovations of the Reformers, and variations of the Reformists, that to oppose to 
their persuasions any thing but indisputable truth, is quite unworthy of the 
detence of the perpetual, universal, authentic, and orthodox, in a word, 
Catholic Christianity. 



103 



That such a plain truth, open to the meanest capacities 
in the communion of saints/' T. X. D. should have escap- 
ed the greatest philosopher of modern times, must appear 
still more strange, by reading the following extracts from his « 
aforesaid letters : 

" W hen the Reformers began to be noisy, the Universal 
Church was at peace, all sentiments were unanimous ; there 
was not any where an important tenet questioned. Not- 
withstanding this quietness, on a sudden two or three men 
raise their voice, and cry out to all Europe : " Christians, be 
" careful, they deceive you, they mislead you, they draw 
" you into hell ; the Pope is the Antichrist, the tool of Sa- 
" tan : his Church the school of lies ; unless you hear us 
if you are undone.'' (14.) " Thus you are the ambassadors 
of God," answered the Catholics : " If so, we agree that to 
teach us is your right ; to hear you, our incumbent duty. 
But to exhibit this right of yours, be pleased to shew first 
your credentials, prophecy, cure, call down fire from hea- 
ven, work wonders, thereby shall we know that you are 
sent. P. Q." 

" The reply of the Reformers is curious, and much de- 
serving of notice. -"To be sure we are the ambassadors 

" of God ; but our mission is not extraordinary; it is the 
" impulse of an upright conscience, the light of a clear un- 
" derstanding; we come to you, not with miracles, which 
" are fallacious (201— 208.), but with the signs of truth and 
" reason, which deceive not; with this holy book, which 
" you understand not, and which we explain to you (47.)- 
" Our miracles are invincible arguments, our prophecies are 
" demonstrations." 

" Here the Catholics lose sight of the question: for if, 
instead of hearing their proofs, they had disputed to the 
Reformers the right of teachers, methinks they must have 
found themselves in a pitiful predicament. They mght have 
been told in the hrst place : your reasoning is nothing but a 
petitioprincipii. For if the strength of your proofs be the 
very sign of your mission, to those whom your proofs do not 
convince, your mission is void. You do not preach new 
doctrines, you say: what are you doing, then, when preach- 
ing your new explanations ? Is not to give a new meaning 
to the words of the scripture, establishing a new doctrine ? 
It is not their sounds, but their meanings which are reveal- 
ed. Changing, therefore, those meanings, is changing Re* 
velation. Ye innovators ! Upon your private opinion you 



104 



burn your adversaries ; and shall we be wrong in burning 
you, strong as we are with the antiquity of fifteen centuries, 
and the voice of hundreds of millions of men ! ! !" 

Now, therefore, it is self-evident that the Reformers had 
neither extraordinary nor ordinary mission : thus no 
right zvhatsoever of reforming the Christian doctrine N — V. 
the Universal Tradition, or Catholic Faith, in a word, the 
Faith. (20 -23.) F. 

Not the right of reason: for what reasonable man will say 
that, when Luther stood alone against the Universal Church 
and Faith, all reason was exclusively confined to a monk of 
the sixteenth century ? — that the whole Christian, or what 
was the same, the then Catholic Universe, was insane; not 
only then, but in the precedent and following ages ? 

Not the right, of truth : siuce the Reformers contradict 
each other in what they ought to call the essentials of religion. 
Witness the reality or non-reality of the divine presence in 
the sacrament of the body and blood of our Lord : the former 
maintained by Luther, the latter by Calvin, as scriptural 
truths, in contradiction to each other ! ! ! C. (312, 313.) 
True it is, that Protestant reformed Conformists of England 
have contrived since an unheard of opinion, viz: that this 
reality or non-reality is quite indifferent. If, however* it 
could possibly be indifferent for the real Church of God to 
be or not to be his " sanctuary for evermore," (324.) 
every other Christian tenet, as necessarily of a less compa- 
rative importance, must make the whole Christianity a mere 
matter of indifference. (138 — 148.) 

Besides a system adopting as the only motive of faith, and 
consequently as a ground of certainty, uncertainty itself; the 
very spring of all contradictions, errors, and blunders ; 
namely, the private opinion, private judgment, private spirit 
of any body, can boast neither of reason nor of truth. 

If, therefore, neither truth nor reason stand for the oppo- 
sition to, both must remain on the side of, the faith of the 
one, holy, Catholic, Apostolic, and Roman, or 
Mother-CHURCH, against which the Reformers protested, and 
against which the gates of hell shall not prevail. 
E, F. a. (37.) 

O too reformable and incorrigible Reformist, " why be- 
holdest thou the mote that is in thy brother's eye, but con- 
siderest not the beam which is in thine own eye !" Matt. 
Tii. 3. 

the end of the second part. 



THIRD PART. 



PARAULE1L 

OF 

ANIMAL AND RELIGIOUS ECONOMY. 



KNOW YE NOT THAT YOU ARE THE TEMPLE OF GOD, AN ft 
THAT HIS SPIRIT BWELLETH IN YOU ? 1 Cor.iii. l6« 



Introduction to the Third Part. 



■ a iUmillHIIEIIIIlllllllli m 

Strange as the parallel of Animal and Religious Econo- 
my may appear at the first sight, I trust, that the more con~ 
\ sidered it will be, the more grounded it must prove in truth, 
according to this sentence of Cicero ; that time obliterates 
imaginary systems, but confirms those of nature. " Homi- 

NUM COMMENTA DELET DIES, NATURE CON FIRM AT." 

What confirmed my hope in this respect is, that, zohenever I 
made the smallest mistake in one part of my tzoo objects of 
comparison, viz: Animal or Religious Economy ; the con- 
sideration of the other set me right again. 

e< We are the temple of God ! ! ! We must there- 
fore find in ourselves the image and likeness of " his sanctu- 
ary for evermore" A. A survey, then, of Animal Econo- 
my must retrace Religious Economy ; and if the real and 
nominal Christian dispute which really professes genuine 
Christianity, the question may be easily settled, even without 
theological learning. Christianity, framed upon Animal 
Economy, has necessarily no other author than God, and 
divine Christianity is, without a shadozv of doubt, the ex- 
clusively genuine Religion. 

This new investigation of the true Religion cannot dis- 
please even the irreligious man ; let us, therefore, give to this 
inquiry all our attention. 

We know that the best statue which ever was admired, 
that of Laocoon, was made after the very proportions of 
Noah's ark, who received direction about it from God him- 
self. We equally knozv, that all the Fathers compare una- 
nimously the perpetual, universal, vidble, and orthodox 
Christian, in a word, Catholic Church, to Noah's 
ark, out of which no one was saved from the waves of the 
flood: (120.) the inference is, that between the human body 



104 



INTRODUCTION 



and the Catholic Church there must be a divinely intended 
likeness, and this likeness is the very thing we want to point 
out. 

The reader, however, should consider this third part of our 
11 Christian Alphaeet" asa sequel of the two preceding, 
which are necessary requisites to make it widerstood. 

As the child, for instance, who does not know his letters, 
and the syllables made of letters, will in vain attempt to 
read ; so the reader whose head and heart have been imper- 
vious to the " EVIDENCE OF GENUINE CHRISTIANITY," 
and "THE IDENTITY OF CHRIST'S OWN DOCTRINE, AND 

Peter's, or the Roman Catholic Faith/' will lose 
his time in perusing this "Parallel of Animal and 
Religious Economy :" to him, I fear, it zcill be worse 
than Hebrew. 

But the intelligent reader of the two first parts zcill ea- 
sily perceive, in this third; three very distinct things; 1st, Ani- 
mal Economy, zchich the Editor has taken great care to 
free from any fanciful syst ems, and to ground upon the best 
and most universal observations; quoting almost verbatim the 
Anatomist's Vade Mecum of Dr. Robert Hooper ; a cele- 
brated Protestant Teacher of Physic, to whom consequently 
the Protestant reader will not suppose any partiality to Ca- 
tholicism. 

The intelligent reader will consider 2dly, Religious 
Economy, taken from both the obvious and authentic sense 
of scripture, as contained in the perpetual, universal, and no- 
torious, in a word, Catholic Faith, and every zchere conform- 
able to the Protestant Bible itself, zohich is accordingly 
quoted faithfully from the received British Bible edition of 
Cambridge, 1802; so that no consistent Protestant can ob- 
ject to the religious part of the parallel, without disowning 
his sole rule of faith ; scripture alone. 

Infine, the intelligent reader will consider, Sdly, The 
comparison of both Animal and Religious Economy, made 
according to the clearest notions of reason and logic : so that, 
hozvever nezv this compai^isoti might appear, it is exactly na- 
tural. 



TO THE THIRD PART. 



The Editor, therefore, can claim here nothing of his 
own, except pointing out the relation which the human body 
and divine religion have with each other : a relation so 
often hinted at in scripture, and so obvious, in the present 
state of medical knowledge, that he wonders how such rela- 
tion can appear new. 

Old or new, he only wishes it may, and strongly hopes 
it shall, be useful. 

Useful to the unlearned, zvho will find in the rudiments 
of either human nature, or divine Religion, a clear under- 
standing of both. 

Useful /o the learned, delighted in reconnoitering in 
very few pages a most convincing demonstration of the most 
necessary part ojthe sciences of God and man. 

Useful to the Jew, who shall see, in the striking con- 
formity of his own body with the perpetual, universal, vi- 
sible, and orthodox Christian, in a word, Catholic Reli- 
gion, a demonstration of its divinity, and consequently } of 
the divinity of its Author, Jesus-Christ. 

Useful to the Catholic Believer, who knowing already 
that God created the human soul to his own image and like- 
ness, will heartily thank him for having likewise formed 
mankind after the image and likeness of the ways and means 
divinely intended to teach all nations all things whatsoever 
Christ commanded to observe all days, even to the end of 
the world. 

Useful to some speculative divines, indulging too much 
in particular, or national exaggerations, not formally con- 
demned by the living voice of the 1 caching Church ; who by 
comparing Animal and Religious Economy, might acquire 
a more adequate idea of the latter ; since all human know- 
ledge is only the result of comparison. 

Useful both to the Mahometan and modern Deist, who 
less attentive to the scriptural, traditional, and historical 
proofs of the revealed religion, than to its natural likeness 
to the human body, will have a chance more of 'acknowledge 

N 



106 



INTRODUCTION, &C. 



ing, either the imposture of their pretended prophet, Ma- 
homet, or the vanity of their new deity, human reason. 

Useful in particular to the Medical Profession, accused 
of over-rating animal economy and undervaluing spiritual 
economy; and invited, by the comparison of both, to give 
to each its due. 

Useful to the Reformers*, ashamed to perceive at last, 
that the work of the God of Grace is no less irreformable 
than the work of the God of 'Nature, and consequently, that 
all and every reformed Religion, or rather persuasion, are 
groundless pretensions, and real deceptions, of human fabri- 
cation. 

Useful, in fine, to all the schismatic and heretic de- 
serters of the Church and Faith of Jesus- Christ, who shall 
see in every deviation from either, an open contradiction 
with their own organization. 

A still more extended utility of the whole " Christian 
Alphabet," should it reach its desired perfection, as to 
become a classical key of orthodoxy, and algebraical con- 
futation of heterodox writings, of which every untruth 
might be answered, by pointing out in the margin, by a 
letter or number, the scriptural text, Catholic tenet, or 
physiological aphorism, which stand against thtm in the 
present publication. 

ISfiay, Atheism itself, impervious to any other proof of 
Christianity (77«) shall not be insensible to this. 

But all these assertions must be proved, and cannot be 
proved otherwise than by the following parallel itself. Let 
us, therefore, attentively peruse it, after having premised a 
few necessary preliminary observations, to make the work 
intelligible even to people unacquainted with animal eco- 
noiny. 

* Far from us be the idea of condemning the reform of abuses ; human in- 
stitutions may, and sometimes must, be reformed ; but the Reformation of the 
authentic Revelation, or Catholic Faith, is necessarily a solecism, as we have 
already demonstrated. 



681—585 



107 



PRELIMINARY OBSERVATIONS. 
In him zve live, and move, and have our being. Acts xvii. 28. 

581. If all human knowledge be the result of comparison, 
comparison, therefore, must be made between already known 
objects. If, therefore, the reader has still the misfortune of 
not being fully acquainted with Catholicism, after having 
perused the two first parts of this book, I would advise him 
to revise once more, with an increased attention, both the 
introduction to the first part and the second part itself, be- 
fore he attempts to read the third. 

582. Likewise to perceive the likenesses of the general 
and particular following Parallels, the reader must under- 
stand something of animal life, particularly about its rela- 
tionship to the atmosphere, or common air. 

583. Because nothing more than the new discoveries on 
this interesting account, clears the analogy between animal 
and religious economy ; a reason, and in our opinion the best 
reason ; why the parallel we presume to publish, has not been 
made a long time before us.* 

584. In 100 parts of common air there are 72 of unrespi~ 
rable or azotic gas : 27 of vital, or oxygenous gas ; and 1 of a 
rather pernicious fluid, called carbonic gas. 

1st Experiment. 

585. If you dip a breathing animal into carbonic gas, he 
dies apoplectic, unless he be immediately removed there- 
from. 

* We must say, injustice to the ancient Physicians, who certainly were as 
good observers as their present critics; that they discovered the end, if not 
the chemical combination, of the inspired air. Even in the 10th century, which 
modern arrogance calls the age of ignorance* because no man then made use of 
his wit to contradict common sense, and every one was too wise to pretend to 
reform the standard of revelation ; physicians already knew the wonderful 
metamorphosis of the blood into the lungs by respiration. Since they called 
air the food of life j pabulum vita and the vessels which contained the blood 
combined with an aeriform substance, arteries, from air. To suppose that 
they mistook, the blood vessels for the aerial vessels, would be almost as silly 
as it is to say : <£ That all Christendom were at once drowned in abominable 
idolatry ! I 1" (14.) 

N2 



108 



586—59*. 



586. Carbonic gas, therefore, is most probably, if not 
certainly, mephitic, or noxious. 

%d Experiment. 

587. An animal, clipped into azotic gas alone, is first appa- 
rently, but soon really, dead, if some oxigenous gas, either 
mixed with its natural vehicle, azotic gas, or rather pure, 
be not admitted. 

588. Azotic gas, therefore, is only insufficient, but by 
no means contrary to respiration, to which oxigenous gas 
is necessary. Oxigenous gas, therefore, is the truly respir- 
able, or vital air. 

589- Hence, if in a given space ; the fulness of the lungs, 
for instance; the proportion of oxigenous g^s be increased above 
the habitual standard of its natural vehicle, azotic gas, (584.) 
as it happens in dry and cold weather, we acquire a more 
florid colour in our cheeks, a pleasant warmth all over our 
body, and much more ease and strength in all our muscular 
motions.* 

3d Experiment, 

590. If the air we breathe contains a less proportion of 
its vital part, on account of the mixture of watery vapours, 
as on the sea and in islands; the contrary (589) takes 
place; the lips turn rather purple; we feel cold and languid; 
the smallest exercise becomes fatigue \ in a word, we are in 
a more or less scorbutic state or disposition. 
.591. Is, then, the brightness and warmth of the blood, 
as well as muscular contractility, owing to the oxigenous gas 
we breathe ? Most assuredly it is, as a few more experiments 
and observations must convince even the most superficial 
observer. 

4th Experiment. 

59'2. If you tie four ligatures on the carotic artery, 
and on the jugular vein of a living dog, for instance, and 

* This is very sensibly felt on the continent, -where horses, for instance, 
are no sooner landed from a damp country, than from mild, they turn almost 
ungovernable. 



593—599 



109 



then cut both the artery and vein between the first and last 
ligatures, you will obtain, between the middle ligatures, a 
florid blood in the separated artery, and a purple blood in 
the separated vein. (See " Medical Extracts by a Friend to 
Improvement.") 

593. There is, therefore, a marked difference between 
arterial and veinous blood. But what is the cause of this 
difference ? 

5th Experiment. 

594. If you leave your veinous section in common air, no 
change takes place, until the blood becomes blacker and 
blacker, Gissoived and putrid. 

595 The colour, consistency, and life of blood, therefore, 
depends on the permanency of some chemical combination. 

6th Experiment* 

596. If you dip the veinous section into oxigenous gas, 
it soon assumes the colour of the arterial blood, at the ex- 
pense of the oxigenous gas, which it was dipped into. 

597. The consequences are, 1st, That the reddish, or 
arterial blood, becomes so by the addition of oxigenous gas. 
(596.) — 2d, That this addition is made through tne circula- 
tory vessels. — 3d, That this addition cannot be made in 
common air, without the action of the arteries, (594.) 

yth Experiment, 

598. If, by an ingenious apparatus, known by every 
chemist, you introduce into vacuum an iron wire and oxi- 
genous gas, and set fire to it, without the admission of any 
other gas, a luminous and warm reduction of the iron into a 
black powder, called oxid of iron, takes place, at the ex- 
pense of a quantity of the oxigenous gas equal to the in- 
crease oftheorginal weight of the iron wire. 

8th Experiment. 

599* Not only the same quantity of oxigen may be 
taken from the oxid of iron restored to its first metallic state, 
but w ine exposed to the same oxigenous gas will turn acid, or 
vinegar ( tin aigre.) 



no 



600—607 



6ou. The consequence of the two last experiments is, 
that oxigenous gas is not only the agent of ignition and 
acetous fermentation, but contains the principles of colour, 
warmth, and acidity, and consequently is, according to 
the new chemical nomenclature, a compound of light, 

CALORIC, aildoXIGEN. 

601. iSow if the arterial blood acquires its brightness, 
warmth, and the power of increasing muscular contractility, 
only by the addition of oxigenous gas; and if the colour 
and warmth of the blood be the effects of the light and 
caloric of oxigenous gas, is not its oxigen the true cause 
of muscular contractility ; 

602. So far the colour and warmth of the blood and mus- 
cular action are the effects of the ltght, caloric, and 
oxtgex of the vital part of common air. 

603. But common air is to animal life, what the Spirit of 
God, or inspiration, i> to spiritual life : " For in" both 
" we live, move, and have our being." 



604, 

As oxigenous gas is 
h The vital part of the atmosphere, 
2. The principle of animal life, 

S. The fountain of 
light, oxicEX, and CALORIC : 



Nay, 

So the sanctifying grace is 
1. The living spirit of inspiration, 
2. The principle of spiritual life, 
3. The fountain of 

FAITH, HOPE, and CHARITY. 



605. We could not, therefore, be too particular in 
pointing out the effects of the atmosphere on animal eco- 
nomy, before comparing it to religious economv, iu the an- 
nexed survey of both. 

6O0. To make even the most superficial reader sensible 
of the real Parallelism of Animal and Religious 
Economy, we have, particularly in the next chapter, set 
Animal Economy on the left part of each page, and Religious 
Economy on the right. 

607. Thus (606.) by reading first the one side, then the 
other, the symmetry of both economies will be as clear as 
noon-day. However, the faithful reader, unacquainted with 
Animal Economy, should read the second, (right) or reli- 
gious part of each comparison, before the first, ( left) or ani- 
mal part, in order to proceed from more known to less htown 
speculations. — And then, bv interchanging occasionally the 
particles of comparison ; as smd so : both economies will be 
an introduction to each other. 



608—611 



111 



GENERAL PARALLEL* 



All things are double, one against another, and 

HE 

has made nothing defective* . . . Eccles. xlii. 25. 



608. Animal Economy 


609* Religious Economy 


has three 


has three 


Parts : 


Churches : 


viz : the 


viz : the 


Superior, 


Triumphant, 


or 


or 


The Head, 


Heaven, 


the 


the 


Middle 


Militant 


or 


or 


.body, 


L/nuijcn, 


and the 


and the 


inferior 


suffering 


or 


or 


Limbs ; 


Limbo ,** 


IilclL ia . Lllc 


+ ri at ic • tno 
I UclL is . ItlC 


~Flr1 rpmitipx 


Cotvfines 


of 


of 


Corporeal 


Spiritual 


Life. 


Life. . 


610. The Head 


611. Heaven 


chiefly contains, not three 


chiefly contains, not three 


Brains, 


Deities, 


but the one 


but the one 


Triple Brain : 


Divine Trinity : 


viz : first, the 


viz: first, the 


Brain, 


Father, 


secondly, the 


secondly, the 


Little Brain, 


Son, or Word, 



* Limbo, border, or confines; the place beyond which there is no more spi- 
ritual life ; the place where Abraham was, when answering to Dives, buried 
in hell, properly so called, he said: '^Between us and you there is a gulf fixed, 
so that they which would pass from hence to you cannot : neither can they 
pass to us, that would come from thence." Luke xvi. 26. 



112 



thirdly, the 
Oblongated Marrow : 
In a word, the three distinct 
Portions of the Triple Brain 
are not three, but one 
Brain. 

612. These three Portions 
are equally consubstantial, 
coeval, inseparable, 
and necessary. 

614. Each of these 

Portions 
has its eminences. 

616. The Blood 
of the 
Body 
supplies 
The Head 
with /its choicest 
Particles. 

618. These particles 
are such as were 
oxigenated, 
that is, enriched with the 
Vital Portion 

of the 
Atmosphere. 

620. The Atmosphere 
is composed of three parts, 
viz : the 
Carbonic Gas, 
Azotic Gas, and 
Oxigenous Gas. 

622. The Oxigenous Gas 
supplies 
Animal Life 
with 
Light, 

OxiGEN, 



thirdly, the 
Holy-Ghost : 
In a word, the three distinct 
Persons of the Divine Trinity 
are not three, but one 
Deity. 

613. These three Persons 
are equally consubstantial, 
coeval, indivisible, 
and necessary. 

6 15. Each of these 

Persons 
has his attributions. 

617. The Flock 
of the 
Church 
supplies 
Heaven 
with its choicest 
Members. 

619. These members 
are such as were 
sanctified, 
that is, enriched with the 
Living Spirit 

of -the 
Inspiration. 

621. The Inspiration 
is composed of three parts, 
viz : the 
Apocrypha, 
Dead Letter, and 
Spirit of the Writ. 

623. The Spirit of Scripture 
supplies 
Spiritual Life 
with 
Faith, 
Hope, 



624—630 



113 



and 
Caloric, 
by proper means. 

624.ThesenecessaryPrinciples 
presuppose the 
Circulation : 

and 
Circulation 
implies its 



Organs. 



and 
Charity, 
by proper means. 

62d. These necessary Virtues 
presuppose the 
■( Ministry: 
and 
Ministry 
implies its 



Agents. 



626. The centre of the 



Circulation 
of the 
Blood 
is the 
Heart. 

627. The Heart 
divides the whole 

Blood 
among the second 

Organs 
of 

Circulation : 
viz : the 
Arterial System. 

629- In turn Arteries 
transmit to the third 
Organs 
of 

Circulation : 
viz : the 
Veins, 

*heir respective part of the 
Blood ; 
to keep it under the 
Superin tendance 
of the common Head, Centre, 
and Origin of 
Circulation. 



Ministry 
of the 
Flock 
is the 
Papacy, 

628.^ The Papacy 
divides the whole 

Flock 
among the second 
Agents 
of 

The Ministry : 

viz : the 
Episcopal Body. 

630. Likewise Bishops 
transmit to the third 
Agents 
of 

The Ministry : 
viz': the 
Priests, 
their respective part of the 
Flock ; , 
to keep it under the 
Head-Pastorship 
of the common Head, Centre, 
and Origin of 
The Ministry. 







114 



631—637 



631. The Body 

sends less 
Oxigenated Particles 
of 

its Blood 
to 

the Limbs. (6 16.) 

633. Both the Body 

and 
Limbs > 
communicate with 
The Head, 

by the 
Pi a Mater, 
Nerves, 
and 

Nervous Fluid. 



632. The Church 

sends less 
Sanctified Members 
of 

her Flock 
to 

(617.) Limbo. ( 

634. Both the Church 
and 
Limbo 
communicate with 
Heaven, 
by the 
Pious Mother, 
Saints, 
- and 
Angelical Aid. 



635. 
Relationship 
of 

The Head, 
Body, 
and 
Limbs ; 
called : 
Animal 
Economy. 



So far goes the 

Communion 
of 

Heaven, 
Church, 

and 
Limbo ; 
called : 
Religious 
Economy. 



SECOND PARALLEL. 

the brain and the father. 

I believe in God the Father, Creator of heaven and 
earth Apost. Creed. 

636. The Brain, J 637. The Father, 
Little Brain, the Son, 



638—645 



115 



and 

oblongated Marrow, 
although three 
distinct Portions, 
are the one indivisible origin 
of 
Animal 
Economy. 



and 

the Holy Ghost, 
although three 
distinct Persons, 
are the one indivisible origin 
of 

Religious 
Economy. 



638. " There are three that bear record in heaven, the 
Father, the Son, and the Holy Ghost; and these three 
are one." lJohnv. 7* 

63Q. We know that the temple of Jerusalem was intend- 
ed to be the figure of the heavenly Jerusalem, or enjoyment 
of God, and that he ordered two doors thereto. 

640. " The two doors were of fir tree ; the two leaves 
of the one door were folding; and the two leaves of the other 
were folding." 1 Kings vi. 34. 



641. 



The Brain, 
or 
constant 
figure of the heavenly bliss, 
opens 
into two 
Hemispheres, 
right and left. 



642. The Temple, 
or 

transient 
figure of the heavenly bliss, 
opened 
into two 
Folding Gales, 
right and left. 



643. If} r ouask me, why God the Father should have 
been represented by a folding gate, my answer is, in order 
to express that the entrance of the spiritual intelligences, 
created to know him, to love him, to serve him, and so be 
forever happy with him; into his intuitive enjoyment, has 
been first made as wide as the infinite, and consequently 
equal, goodness and justice of the Creator could possibly al- 
low. (440.) 



644. Each Hemisphere 
of 

The Brain 

is subdivided, 
on its inferior Surface, 
into three 
Lobes; 



645. Each Abstraction 
of 

The Deity 

is subdivided, 
with regard to men, 
into three 
Times : 



02 



116 



646—649 



viz: 
anterior, 
middle, 

and 
posterior. 



viz: 
the past, 
present, 

and 
fixture. 



646. There are several 



Ventricles 
in 

the Inside of the Brain. 



Mansions 
in 

the House of the Fath er.* 



647. "The Brain represents faithfully the Author of 
Creation himself, and each Eminence represents some part 
of his Work. 

648. So faithfully, that the intelligent reader will find in 
the anatomical name of each part of the brain a scriptural 
extract of what took place during each of the seven first days 
of the creation. 

649. Thus: 
day. Anatomical names. Scriptural extracts. 

1st. "The digital process/* " The works of his hand,"f 
" Pituitary Glands," ^ " Terraqueous globe, ,? J 
u Septum lucidum ;" or "J " Light separated from 
lucid space. j darkness 

2d. " FIRM BODY," ^ " F1RMAMENT,"|| 

3d. " Arch," £ « Earth,"| 

a Feet of the marine horse," <e Productions of the sea," # * 
" Pineal gland," " Vegetation,"ff 

4th. Enlightened eminences ; Sun and moon,JJ 

Jagged bodies, Comets and stars,§§ 

* John xiv, 2. " There are many mansions' in my Father's house." 

f u The heavens are the work of his hands." Ps. cii. 25. 

% " And the earth was without form, and darkness upon the face of the 
deep." Gen.i. 2. 

§ u God divided the light from darkness." Gen. i. 4. 

{] " God made the firmament." Gen. i. 7. 

f " God called the dry land earth." Gen.i. 10. 

** " And the gathering of the waters called he seas." Ibid. 

•H " Let the earth bring forth grass, the herb yielding fruit, after its 
kind." Gen. i. 11. 

%X " God made two great lights, the greater light to rule the day, and the 
Jesser light to rule the night." Gen. i. 16. 

& *' He made the stars also," Ibid. 



650—654 



117 



day. Anatomical names. 
5th. "magna vulva cerebri" 



Scriptural extracts. 
Animal procreation,* 



first in its kinds, 



" comtnissura prior, 1 



second in its species. 
Nakedness of man.f 
Contemplative rest. J 



commissura posterior. 
6th. Testes and nates. 
7th. Beds of the opticnerves. 



• 650. One only part of the brain is unaccounted for, viz : 
the funnel of the brain, or infundibulum cerebri. 

651. We must remark that the smail entrance of this fun- 
nel reaches the pituitary gland, (6490 or representation in 
miniature of the terraqueous globe, viz : universe, whilst the 
large entrance reaches the representation of the universal 
generation of terrestrial animals, (649-) viz : " Magna vulva" 
and we read : 

652. " The same day were all the fountains of the great 
deep broken up, and the windows of heaven were opeued. . . 
all in whose nostrils was the light of life, of all that was in the 
dryland, died." Gen. vii. 11. 22. 

653. One thing still more remarkable (65 1 .) is, that the 
middle part of the funnel (infundibulum cerebri) goes under 
the four eminences called the four twain, ( corpora quadra- 
gemina ) as to shew, that Noah and his three sons and four 
wives were saved over the surface of the water.^ 

654. True it is, that the four bodies or eminences called 
quadragemina, or four twain, by all anatomists, are only 
four, not eight, in number, as Noah's family was. But 
is it not written : a And they twain shall be but one r"|| 



* " Let the earth bring forth the living creature after its kind, and it was 
so." Gen. i. 24. 

- * + " God created man in his own image. In the image of God created he 
him : male and female ereated he them." Gen. i. 27. 

" God saw every thing that he had made, and behold, it was very good. 
And he rested on the seventh day from all his work." Gen. i. 31. and ii. 2. 

§ " On the same day entered Noah, and Sem, and Ham, and Japhet ; 
the sons of Noah, and Noah's wife, and the three wives of her sons with 
them, into the ark," Gen. vii. 13. 

j| We cannot help admiring the acute conciseness of nature, or rather o£ 
its divine Author, in representing the creation and preservation of mankind 
by four small eminences, which have been called by anatomists by two dif- 
ferent names, viz: Nates and Testes, or organs of nakedness, and quatuor cor- 
pora quadragemina, or four pairs-; as it were the more strikingly to represent the 
two most interesting epochs of the beginning of mankind, viz : its creation 
and preservation from the flood. 



(523.) 



]1S 655—664 

655. So far man wears in his own brain a most striking 
relation of the flood, in conformity both with the only au- 
thentic history of the beginning of the world, and an im- 
mense quantity of natural diluvian productions. 

606. Yet minds, too weak to admit any thing beyond ' 
their narrow conception, yet called {ironically, I suppose) 
" Espritsferts," fabricate nonsensical systems to argue some 
babies, against the scriptural, physical, and historical de- 
monstration of the flood. 

657. Thus they object the unnecessary inundation of the 

whole earth, which was not yet populated. But where is 

the necessity of supposing anymore than its inhabited part 
covered by the waters of the flood ? And if the greatest part 
of the earth were not yet inhabited, there it is then a proof of 
the novelty of the world. 

658. Others argue the smallness of Noah's ark to contain 
all kinds of animals, and their food for one year. 

659. But a physician of great merit has compared the scrip- 
tural dimensions of Noah's ark, and found it equal to forty 
large ships of one thousand tons each. Is not that sufficient 
to contain, not all the species, but only the kinds of ani- 
mals who cannot live in water ? (See Dictionaire de Morery, 
article Arche.) 

660. Among other foolish suppositions started against the 
scriptural history of the creation> they suppose the eternity, 
or at least, much greater antiquity of the world. (656.) 

661. The eternity of the world ! when its novelty 
is demonstrable by the novelty of all and every human in- 
vention ! (657 ) — The eternity of mere contingencies ! ! ! 

662. Its much greater antiquity ! when it is only 
mentioned in fabulous stories, which even achild, going out 
of the nursery, could not admit, had he never heard of the 
traditional history of the world, related by Moses. Nothing 
more credulous than incredulity. 

663. Moreover, they even object (656.) to that tradition, 
as being originated 2000 years before Moses wrote. 

664. But what ? if Mo^es received this perpetual tradition, 
not only from the inspiration of God, but through seven 
intermediate superannuated patriarchs between him and the 
first man, every one of whom coexisted with his father and 
son, more than long enough to receive and transmit the ac- 
count of the beginning of the human race? That this was 
the case must be plain, by giving the smallest attention to 
the following table of patriarchal longevity. 



665 -66S 



H9 



665. The following patriarchs existed, 

Adam to the year 930 \ together 

from 688 J 242 



Abraham 
Isaac 



^ \ from 688 J 242 

Mathusalem ) tQ l656 | togetker 

„ t from 1559 J 97 

^ EM } 10 21581 together 

I from 2039 J 119 

J to 2213 \ together 

1 from 2 139 J 74 

f to 23181 together 

I 1 from 21 99/ H9 

jacob j. tQ £345 ^ together 

T n from 2285 J 60 

L,EVI V to 2422 "i together 

A ^ from 2386 f 36 

AMR AT l tQ 2522 . together 

Motses from 2464- j 58 

Genesis, therefore, contains what Moses heard from Amram ; 
Amram from Levi ; Levi from Jacob ; Jacob from Isaac ; 
Isaac from Abraham ; Abraham from Sem ; Sem from Ma- 
thusalem ; and Mathusalem from Adam. 

666. Likewise man wears in his own brain a perfect ac- 
count of the creation, (649-) conformable to its authentic 
history, both in the divinely inspired writings and the tradi- 
tion of the oldest people in the world, the Jews : yet incon* 
sistent Materialists, who suppose themselves above, because 
contrary to, common sense, will have it that the black co- 
lour of the skin and the woollen hair of a negro, for exam- 
ple, argue a different kind of man from the one mentioned in 
Genesis ; although they look upon the diversity of colours, 
and other appearances of the skin of dogs, for example, as a 
mere accident, constituting no different kind of dogs, but 
variation of the same kind. 

66'7. It is true, that the intelligence of "negroes, in com- 
parison with other men, is much less acute in general ; but 
this difference of acuteness will happen in two families of the 
same town and stock, and consequently does not prove a 
different kind of man, no more than the more or less dexte- 
rity of different species of the same kind of brutes. 

668. A stronger proof, however, that the colour of the 
skin and woollen nature of the hair of negroes are mere acci- 
dents, is, — 1st, That in Ethiopia these two varieties vary in 
proportion as the inhabitants are more or less exposed to- 



120 



669—673 



the perpendicular reflection of the sun. — 2d, That Europe- 
ans exposed to the same cause experience the same effect 
more and more from generation to generation. — 3d, That 
negroes in Europe, without any mixture of blood, generate 
children whose skin and hair become less and less black and 
woollen, from generation to generation, as many eminent 
physicians and naturalists had lately an opportunity to wit- 
ness in a negro of the name of Sancho, who died in London 
anno 1710, who was less black than his parents, and had 
hair, properly so called, among his woollen skull-covering. 

669. To conclude our parallel : the brain receives no 
1 * nerves, but emits nine pair. — God the Father wanted no as- 
sistance, when he communicated his spirituality to nine or- 
ders of angels. 

670. These nine pair of nerves terminate in the five or- 
gans of sense : the sight, hearing, smelling, tasting, and 
touching: and from God the Father, spiritual nature derives 
the external attributes by which he sees, knozvs, discerns all 
things, savours all good, and is every zvhere. 

671. The brain hath two legs {crura), and from God 
the Father proceed the two other divine persons, only mani- 
fested since the creation. 



THIRD PARALLEL. 
THE LITTLE BRAIN AND GOD THE SON. 
I believe in Jesus-Christ, his only Son. . . Apost. Creed. 

672. After the greater gate of heaven, first open to all 
and every individual of the intellectual creation, and shut 
since to a great many by the sin of angels, and the preference 
given by our first parent to the tree of good and evil, rather 
than to the tree of life, comes the lesser door of redemp- 
tion. (643.) 

673. The little brain, much smaller than the brain, 
opens likewise into two leaves, (640.) to shew, that like God 
the Father, God the Son made the way to his eternal king- 
dom as broad as the malice of the degenerated angels and the 
ingratitude of fallen man would allow, to both his infinite, 
and consequently equal, goodness and justice. 



674—681 



121 



674. Thus it is written of the Redeemer : " I am the 
door: by me if any man enter, he shall be saved." 1 John 
x. 3. 

675. The most evident eminences of the little brain are, 
1st, Its anterior and posterior vermiform process, that 
is, its worm-shaped process, first and second. 

2dly, The Tree of Life, (arbor vita.) 
SdJy, Its situation against the crucial spine of the occipital 
bone is a still more eminent peculiarity of the small brain. 

676. The attribution of the second Person of the blessed 
Trinity, is the redemption, 1st, Necessitated by the first 
serpent, that of Eden. (43Q.) 2dly, Figured by the se- 
cond serpent, that of the desert.* 3dly, Performed on 
Calvary, upon the Cross, become thereby the Tree of 
Life. 

677. The Little Brain, 
an appendix of the Brain, 
before any part is made 
Brain of Brain, true 
Br ai n of true Bra 1 n, 
begotten, not made, 
is medullary and cortical as 
the Brain. 

679. The Little Brain 
has two Legs, viz: 
an anterior, and 
posterior. 



678. God the Son, 
born of the Father 
before all things were made : 
God of God, true 
God of true God, 
begotten, not made, 
is consubstantial to 
the Father. 

680. God the Son 
has two Natures, viz: 
a divine and 
human. 



FOURTH PARALLEL. 



THE OBLONGATED MARROW AND HOLY-GHOST. 

I believe in the Holy-Ghost, . . . Apost. Creed. 
681. The 

Oblongated Marrow Holy Ghost 

is the third is the third 

Portion Person 

* 11 And the Lord said unto Moses : Make thee a fiery serpent, and set it 
upon a pole ; and it shall come to pass, that every one that is bitten, when 
he looketh upon it, shall live." — Was this idolatry ? No : no more than the 
respect of the Christian Catholic for the crucifix. (56.) 

P 



682—691 



of the 
Triple Brain. 

682. 

Oblongated Marrow 
is 

THE ORGAN OF LIFE : 

Organ of Life, 
as imparting more directly 
Life, 
or 

corporeal 
Motion and Sensation. 

683. The 
Oblongated Marrow 
is the Connection 
which unites both 
The Brain and Small- 
Brain. 



of the 
Divine Trinity. 

The 

Holy Ghost 
is 

the life-giver: 
Life-Giver, 
as imparting more directly 
Grace, 

or 
spiritual 
Action and Affection* 

684. The 
Holy-Ghost 
is the Love 
which unites both 
The Father and the 
Son» 



685. Hence, as the connection of the legs (crura), of 
the Brain and Small Brain, forms the Oblongated 
Marrow; so " the Holy Ghost proceeds from the Fa- 
ther and Son." Nic. Creed. (104.) 

686. We saw that the Father and Son, with relation to 
salvation, were compared to its folding gate and door, 
(640.) 

687. Hence the two hemispheres of the brain and small 
Drain are the two first objects which come in view in examin- 
ing the first and second portions of the triple brain. 

688. But if the first object, which strikes the observer, in 
examining the third portion of the triple brain, be an emi- 
nence which not only has the appearance of a bridge, but 
was called so, ever since the anatomist Varol described that 
eminence, shall we be wrong in say ing, that 



689. As the third Portion 
of the 
Triple Brain 
is the medium of 
Animation; 



690, So the third Person 
of the 
Divine Trinity 
is the medium of 
Sanctifi cation. 



691. But since the sanctification is the attribution of the 
Holy Ghost, (690.) and since the attributions of the Father 



692—69® 



123 



and Son, viz : the creation and redemption, were represent- 
ed by the eminences of the brain and small brain, we should 
find equally the means of sanctification represented by the 
emiuences of the oblongated marrow. And so they are. 

692. For as we have already seen, (688.) the first emi- 
nence of the oblongated marrow is the Bridge of Varolj 
— so the first time the Holy Ghost is mentioned in scripture, 
he is represented " upon the face of the zvaters." 

693. " And the spirit of God moved upon the face of 
the waters." Gen. i. 2. Or, as in the Hebrew text, " the 
breath of the Lord flew on the face of the waters." 

694. The second Eminences are the pyramidal 
Bodies (corpora pyramidalia). — And the Nicene Creed 
teaches that " the Holy Ghost spoke by the prophets," 
who are most properly represented by more than one pyra- 
midal figure, or pyramids ; the very emblem of the plurality, 
antiquity, and durability of prophecies. (See the plate at 
the Ground of the Pillar of the Truth.) 

695. The third eminences of the oblongated marrow are, 
Corpora olivaria, olive-shaped, or roundish bodies.— And 
the companions of Jesus-Christ at the Garden of the 
Olives, the ministers of his heavenly peace, figured by the 
olive tree ; in a word, his apostles inspired by the Holy- 
Ghost, as formerly the prophets, (694.) and sent round the 
arched earth, could not be better represented than by several 
olive-shaped, or roundish eminences. (See the plate at the 
Ground of the Pillar.) 

696. For after their divine Lawgiver told them : " Peace 
I leave with you, my peace I give unto you." John xiv. 27* 
— " When he, the Spirit of Truth is come, he will guide you 
into all truths." John xvi. 13. — " Go ye, therefore, and 
teach all nations . . , All things whatsoever I have command- 
ed you : and lo ! I am with you always, even unto the end 
of the world." S. — "Their sound went unto all the earth, and 
their words unto the end of the world." Rom. x. 18. 

697. The Oblongated Marrow is further prolong- 
ated into Spinal Marrow, from which the communica- 
tion with the whole body cannot be any way intercepted, 
without instantaneous death.— The continual assistance of 
the Holy-Ghost, or sufficient grace, is so indispensable to 
spiritual life, that he is called in the creed, " The Giver of 
Life," as we have already remarked. 

698. ' But every man was not to be an anatomist, but to 

P 2 



124 



699—706 



be breathing, and so to know the necessity and existence 
of the atmosphere, without seeing it, any more than the 
Spirit of God, or " breath of the Lord," in which " we live, 
move, and have our being." Acts xvii. 28. 

699. Hence the Spirit of Truth has evidently compared 
himself, or his sanctifying inspiration,, to the atmospheric 
air, in the Old and New Testament. (69^-) 

700. In the Old Testament, where we read : "The Lord 
formed man of the dust of the ground, and breathed into his 
nostrils the breath of life, and man became a living soul." 
Gen. ii. 7. 

701. " The spirit of the Lord has replenished the whole 
world, and that, which containeth every thing, has know- 
ledge of the voice." Wisd. i. 7. * 

702. In the New Testament : " And when the day of 
Pentecost was fully come, they were all with one accord in 
one place ; and suddenly there came a sound from heaven, as 
of a rushing mighty wind, and it filled all the house where 
they were sitting ; and there appeared unto them cloven 
tongues like as of fire, and it sat upon each of them, and 
they were all filled with the Holy Ghost, and began to speak 
with other tongues, as the Spirit gave them utterance." 
Acts ii. ]— 4. 

703. Hence the Spirit of Truth is here made sensible un- 
der the shape of tongues and tire, as it appeared under the 
shape of a dove at the baptism of the Lord Jesus : all em- 
blems of the air, which is made an articulated sound by the 
tongue, is the agent of fire, and the element of birds, and 
consequently of the dove. 

704. But the more like is to the air we breathe, " the 
spirit, inspiration, or breath of the Lord," the more ground- 
ed is the astonishment of St. Paul about the ignorance of the 
faithful Christians^ to whom he was writing : 

705. " What ! know ye not that your body is the tem- 
ple of the Holy Ghost ?" 1 Cor. i. 19. 

706. So far divine inspiration is divinely likened to the 
atmosphere. 

* True it is, that the Reformers have placed the Book of Wisdom in what 
they are pleased to call the Apocrypha. But, as we have already repeated, 
since they have forfeited universal tradition, without whieh no one can say 
what part of scripture be canonical or apocryphal, no part of the reformed 
bible is more apocryphal than another. On the contrary, no part of the canon 
of the divinely warranted^unerring Church of God, is less canonieal than 
another. 



707-721 



125 



707. This similitude of divine inspiration with the at- 
mospheric air, is still further pointed out by the following 
likenesses. 



708. Carbonic gas 
is unfit for 
Respiration. 

710. Azotic gas alone 
" killeth/^ but 
Oxigenous Gas 
" giveth life." 

712. Animal Life 
cannot possibly be supported 
by 

Azotic Gas alone. 



709. Real Apocrypha 
is unfit for 
Instruction. 

711. The dead Letter 
" killeth,"^but 

the Spirit 
« giveth life/' 



713. Spiritual Life 
cannot possibly be supported 
by 

the sole Scripture. 

714. So far the Protestant rule of faith is a rule of death. 

Let us make a few general remarks on the whole BfiAitf 

and Deity, before we leave this Parallel. 

715. Neither the small brain or elongated marrow have 

any ventricles, but only the brain. No wonder, since the 

" many mansions" in heaven (646.) are the very same which 
the Creator, represented by the brain, has established be-v 
fore the beginning of the world, according to what the 
Sovereign Judge of the living and the dead is to say to his 
elect, the living, by the life of grace. 

716. " Come ye blessed of my Father, inherit the king- 
dom which was prepared for you from the foundation of the 
world." Matt. xxv. 34. 

717. None of the three 
Portions of the Brain Persons of the Deity 

receive any nerve. has any dependence. 

718. Hence God says of himself : " I am what I am." 

719. The brain emits the cerebral nerves, terminated by 
the organs of sense, which are not only the figures of the 
external attributes of God, but the natural means of know- 
ing the Almighty Creator of the world by his works. 

720. " For the invisible things of him from the creation 
of the world are clearly seen ; being understood by the things 
that are made : even his eternal power and Godhead : so 
that they are without excuse." Rom. i. 20. 

721. The Oblong ate d Marrow emits the cervical and 
dorsal nerves, by which it imparts the motion and sensation 



126 722—725 



to the whole body ; and it is the Holy Ghost who ani- 
mates and vivifies the whole Church. 

722. Yel the Little Brain emits no nerves. But we 
must remark, that God the Son was to communicate with 
his mystical body, the Church, in a still more intimate 
manner. 

723. For he was to become both " flesh from the blood 
of the Virgin Mary," and meat indeed from bread ; in order 
to save his Church by the bloody sacrifice of his passion, and 
nourish her by the daily sacrifice and sacrament of his super- 
natural body. (Chapter vi. vii. viii. and ix.) 

724. " For we being many are one bread, and one body.' 
for we are all partakers of that one bread." 1 Cor. x. 17- 
— " And the bread that I will give is my flesh, which I will 
give for the life of the world." d. — " For my flesh is meat 
indeed." h. — " Whoso eateth my flesh . . . has everlasting 
life." g. 

72o. Hence (722.) the neck, or connection of the 
head with the bod}-, besides the prolongation of the ob- 
longated into the spinal marrow; a figure of the 
habitual grace of the Holy Ghost : besides the or- 
gans of the voice, by which both his doctrine and sancti- 
fying grace is communicated to mankind: the neck, t 
say, contains also, 1st, The organs of deglutition ; by 
which we become partakers of the divine flesh of the Re- 
deemer : 2d, The continuation of the Pia Mater ; a strik- 
ing picture of his Pious Mother, become the mother of 
every one of his faithful disciples, told in the person of the 
beloved disciple John : " Behold thy Mother."* (223.) 

* Before we prove, in the next parallel, the striking analogy of the Pia 
Mater of Animal Economy, and the Prous Mother of Spiritual Economy, 
we cannot help mentioning one of the practical proofs which the Catholic 
world daily experiences of the powerful mediation of the Mother of the God- 
man, toward her real Son, our universal Mediator. As a young man was 
going to fall a victim to an untimely death, after a very iniquitous life, a vi- 
sitor endeavoured to console him, saying : that if his case (a galloping con- 
sumption,) did not offer a likely chance of recovery, at least it allowed him 
the time of making his peace with God, so as to pass from a dangerous exile 
into a better world. The patient enquiring how? was answered : by mak- 
ing a hearty confession of all his sins to a true minister, entitled to grant him 
absolution in the name of the Almighty God himself. The dialogue was 
soon interrupted by the wife saying she would send for a Lutheran minister. 
He called, did not appear to entertain the remotest idea of the propriety of 
confession, and did nothing but recommend a medical man, a friend of his. 
The visitor had caused indirectly the address of the patient to be given to a 
Catholic clergyman, who said he could not go, unless he were sent for by the 
family, and he was not called. At another interview, the visitor found the 
young man in the very agony of death ; then leaving the room with a broken 
heart, convinced he could not survive till the next day, he most humbly sup- 



726—730 



FIFTH PARALLEL. 

THE PIA MATER OF ANIMAL AND RELIGIOUS 
ECONOMY. 

Whence this comes to me, that the Mother of my "Lord should 
come tome? Luke i. 43. 

726. The internal 



covering 
of 

The Head 
has different aspects and 
names, viz: 
" Dura Mater," 
" Pia Mater," 
"Arachnoid Membrane.' 



ornament 

of 
Heaven 
has several intents and 

names, viz: 
" Strong Mother," 

" Pious Mother," 
" Virgin-Mother." 



727. To clear this very intricate part both of Animal and 
Religious Economy, some remarks should be premised. 

728. 1st Remark. '< The Church of the living God, the 
Pillar and Ground of the Truth," applies to the Mother of 
the God-man, conceived by the Holy-Ghost, what her Fa- 
ther Salomon, when the wisest of men, was supposed to say 
to his beloved wife in his Canticle. 

729. 2d Remark. The Mother-Church equally attri- 
butes to the Mother of the Word, or Eternal Wisdom, 
made flesh from her blood, whatever the Holy-Ghost 
teaches of wisdom in the Book of Wisdom. And this for 
two obvious reasons. 

730. The 1st, Because God the Father has not only 
premeditated from all eternity his Word's incarnation, but 

plicated the Mother of God, as the refuge of sinners, and their best hope, after the 
Redeemer, to make his passion useful to them ; not to let this needful object 
of Christ's sacrifice, drop from a bed of sorrow into the everlasting fire of hell. 
The next day, as he went again, only in order to console, if possible, the wi- 
dow, what was his surprise, to receive the most heartfelt thanks from both 
the wife and husband, for having, said they, "sent him an angel, who 
brought to his last moments the sweetest consolation ?" A few moments af- 
ter, the dying person expired j and his friend learned since, that the priest 
to whom the address had been given, happening to go by the house out of 
mere chance, and seeing the door open, went straight up to the lodging, and 
found the young man just recovering from an agonizing state. The young 
man asked him by his bed side, made a sign to every one to remove, con- 
fessed with the most satisfactory repentance his sins, and received absolu- 
tion ! ! ! — —This happened in Duke-street, No. 5, facing Little Russel-street, 
Bloomsbury, London, during the summer of 1807. 



12$ 



731—736 



his Word's worthy Mother, or " Vessel of Election/' " the 
henceforth called blessed by all generations." 

731. The 2d, Because this Mother of Eternal Wisdom, 
as the purest and best of all creatures, must be the wisest 
also, according to this godly oracle : " The fear of the Lord 

the beginning wisdom/' Ps. cxi. 10. 

732. 3d Remark. As the real daughter of the wisest of 
men, viz: Salomon; an image of Eternal Wisdom itself ; 
— as the daughter of Eternal Wisdom, viz: God the Father; 
— and as Mother of his eternal wisdom, or word made flesh 
in the eternal decree of Divine Wisdom, —she justifies equal- 
ly the following scriptural application made to her by " the 
Pillar and Ground of the Truth." 

733. From the beginning of the world was I created, 
and unto the world to come I shall not cease to be : and in 
the holy dwelling-place F have ministered before him.— And 
so was I established in Sion and in the holy city, and my 
power was in Jerusalem." (730.) Eccl. xxiv. 14.* 

734. 4th Remark. It might appear rather singular, 
that the Mother of God (or Cod-man, one and the same 
person notwithstanding his double nature) should be likened 
unto a membrane, or " expanded substance, whose fibres are 
so interwoven together, as to allow a great pliability." Yet 
the comparison is literally scriptural. 

735. " I am black but comely, O ye daughters of Jeru- 
salem, as THE TENTS OF KeDAR, as THE CURTAINS OF 

Jerusalem. Sal. Song. i. o.— That is, through a woman, I 
am "the terror of hell, (figured by Kedar, or Arabia 
Deserta, on account of its burning sands) and the orna- 
ment of heavenly J erusalem." (639-) 



* Ecclesiasticus is only a/ircryphal in the uncanonlcal or irregular bibles ; but 
it is canonical according to the Catholic Bible. (See the note of 459.) No- 
thing makes it improbable that boih the souls of the strong and weak Eves 
should have been createdat the beginning of the world, and coexisted, as both the 
tree of life and the tree of good and evil ; according to the goodness of God, who 
usually places the remedy by the side of the evil, as a>Ui scorbutic plants, for in* 
stance, in marshes. 



736. So far the 



covering of the skull 

and the 
tent of the little brain 
answer to each other in 
Animal Economy. 



curtains of Jerusalem 
and the 
tents of Kedar 
answer to each other in 
Religious Economy. 



737—748 



/ 

129 



737* To deny, therefore, the strength and power of both 
the Terror of hell and Ornament of heaven in her holy abode, 
is'not only an irrational and antiscriptural, but, a worse than 
devilish error : for the devil admits of her strong power, and 
feels it. ('457.) 

738. These remarks (728 — 735.) duly considered, we shall 
more easily comprehend the next parallelism, concerning : 

1°- 

Dura Mater, and Strong Mother. 

739. At the opening of the skull, before we perceive the 
brain; comes forth a silver-coloured, bright membrane, 
which furnishes the inside of the skull, and covers the whole 
brain. It is called dura mater, or mininx, from menos, 

STRENGTH. 

740. Strong Virgin, or Mother, is one of the appella- 
tions of the brightest of creatures, who embellishes heaven, 
and accompanies its King. (736.) 

741. To her the Holy-Ghost, by the organ of " the 
Church of the living God, the Piliar and Ground of the 
Truth," applies the following encomium. 

742. " Who is she that looketh forth, as the morning, 
" fair as the moon, clear as the sun, terrible as an army with 
" banners ?" Sol. Song, vi. 10. 

743. Now the Mother of God truly is, 1st, Like the morn- 
ing, for she preceded the Redeemer as the morning precedes 
the day. 

744. 2dly, She is fair as the moon, by her unspotted vir- 
ginity. 

, 745. 3dly, She is clear as the sun, because she draws all 
her brightness from her Son, the Sun of J ustice. 

745. 4thly, She is terrible as an army with ban nzrs, being 
the strong means by which the serpent's head was bruis- 
ed, and with it all the power of hell defeated. (457-) 

746. The dura mater of the brain is composed of two 
strong membranous layers, adhering together : and the two 
aforesaid qualities, viz :of Terror of hell and Ornament of hea- 
ven, both belong to the Mother of the God-man. (733.) 

747. The dura mater of the brain has three pro. 
cesses, which seem to answer very well to three points 
of view under which we may consider the " blessed," ter- 
ror OF HELL. 

748. The first process of dura mater, or falci- 

Q 



130 



749-756 



form process, divides the hemispheres of the brain: and 
the first intent of " the Terror of hell " was to keep unshut 
the "folding gate" of heaven. (643.) 

749. The second process of the dura mater, called 
" tent of the small brain" (tentorium cerebelli), separates the 
brain from the small brain : and the second intent of "the 
Terror of hell," was to keep at a distance the first from 
the second Person of the Deity, by the incarnation of the 
latter, who could not suffer without becoming man ; and 
who, as man, is much below his consubstantial Father, as God. 
Hence he said : " My Father is greater than I." John xiv. 28. 

750. The third process of the dura mater, (called 
septum medium, or divisor of the small brain,) separates its 
two lobes. — And the third intent of the " Terror of 
hell" was to give birth to God the Son, become thereby the 
" folding door" of heaven, (674.) by his infinitely 'meritori- 
ous sacrifice on the cross. 

751. Hence, as the little brain is fixed to the two 
arms of the crucial spine of the occipital hone, by the dura 
mater, so the Terror of hell y by consenting to, and assist- 
ing at, the crucifixion of the Redeemer on Mount Calvary, 
has, in some measure, nailed him to the cross, and defeated 
the enemies of human redemption. 

752. The share this most tender Mother had in her dear- 
est Son's most cruel passion, and through it in the redemp^ 
tion, justifies her title of " Gate of Heaven." (Litany.) 



2 o. 

pia mater. 



753. Pia Mater 

is the 
Name of the Cover 

of the 
LITTLE BRAIN. 



754. Pious Mother 
is the 
Title of the Mother 

of the 
GOD MADE MAN. 

755. Between the 



Brain and Pia Mater 
there are no nerves. 



Deity and Pious Mother 
nothing intervenes. 



756. A thinner part (726 ) of the dura mater, firmly 
accreted to the convolutions of the cerebrum, cerebellum, 
medulla oblongata, and spinalis, is called pia mater. And 
the pious Mother of God the Son could not enjoy 
this, the greatest favour which God ever could bestow 



757—768 



131 



on a creature, without being the clearest Daughter^of God 
the Father, and the Spouse of God the Holy Ghost. 

757. This her intimacy with Deity itself, she could nut 
express more lovely than by these words : 

758. '" Let him kiss me with the kisses of his mouth : for 
thy love is better than wine." Sol. Song, i. 2. 

759. On account of her relationship to God the Father, 
she is called : fi A Prince's Daughter." Do. vii. L, 

760. As the Mother of God the Son, made man, and 
named himself " the -Spiritual Rock," she is called : " a well 
of living waters, and streams from Lebanon." Do. iv. 15. 

76J. Her share in the Holy Ghost's affection, He himself 
thus expresses : " Thou hast ravished my heart, my sister 
(744.) and my spouse." (756.) Do. vii. 4. 

762. Hence, most rationally does the perpetual, univei- 
sal, visible, and orthodox, in a word, Catholic Church, give 
to the Daughter of the first, Mother of the se- 
cond, and Spouse-Sister of the third Person of the 
Divine Trinity, the most merited titles of " Cause of our 
Joy,"—" Seat of Wisdom,"— " Tower of David,"— "Spiritual 
Vessel," — " Vessel of Honour," &c. (Litany.) 

763. The chambers or ventricles of the brain ( cerebrum ) 
are lined with the pia mater j and the most pious Mo- 
ther says of herself : 

76*4. <£ The king hath brought me into his chambers." 
Sol. Song, i. 4. (64(i.) 

ARACHNOtD MEMBRANE AND VlRGtN-M OTHER. 

765. There is, between the stronger and softer mem- 
brane of the brain (dura and pia mater cerebri) a 
Third membrane, not unlike a spider's web, and on this 
account called arachnoid membrane, which surrounds 
the brain, small brain, and oblongated marrow, and whose 
use is unknown to anatomists. N 

766. So is unknown to the worldly reasoners the use of 
virginity ; a virtue as delicate as a spider's web ; a virtue to 
which the Queen of Heaven is indebted for her relationship 
to God the Father, Son, and Holy Ghost; a virtue 
which she kept inviolate before and after her maternity. 

767. " A s the lily among thorns, so is my love among the 
daughters." Do. ii. 2. 

76'8. Hence the true Church of Christ styles his Mother 
not ,only (t most pure — most chaste— and most undefiled 

Q2 



132 



769—775 



Mother/' but " a most faithful Virgin," the " holy Virgin 
of Virgins." (Litany.) 

769. Thus the Holy-Ghost addresses her in these words : 
" Thou art all fair, my love, there is no spot in thee :" — 
" How fair is thy love, my sister and my spouse — "A 
garden enclosed is my sister, my spouse ; a spring shut up, a 
fountain sealed." Sol. Song iv. 7.10.12. 

770. O most unfortunate innovators, when, in spite of 
universal tradition and facts, you draw some negative, and 
consequently unavailing infeiences from some obscure part 
of your Bible, you are unwilling, or unable to understand, in 
order to persuade the unwary reader thereof, that " the Vir- 
gin of Virgins," the unspotted Spouse and Sister of the 
Holy-Ghost, had any other children, or child, than the Eter- 
nal Son of God the Father, you calumniate the whole 
Trinity itself. 

771. The pretext of the reformers, to suppose that the 
Blessed Virgin Mary was not only the mother of the Mes- 
siah, is his being told : " Thy mother and thy brethren 
stand without, desiring to see thee." Luke viii. 20. 

77^. But if they do not know that brethren here means 
cousins, as in many other places of 'scripture literally trans- 
lated from the Hebrew, in which cousin and brother are ex- 
pressed by one and the same word, they should rather reform 
their own ignorance, than the Catholic, and consequently un- 
erring Faith. (398—400.) 

40. 

THEIR GENERAL ANALOGY. 

773. In fine, the Ornament and Queen of Heaven, and 
the tapestry of the skull and cover of the brain, small brain, 
and oblon gated marrow, correspond so well with each 
other, that her relationship of a strong daughter to the 
Almighty Creator is represented by themininx, or dura 
mater ; — her relationship of a tender Mother to her Son, the 
Redeemer, by the pia mater; — and, in fine, her relation- 
ship of an unspotted Spouse- Sister to the Spirit, or " breath 
of God," by the transparent, or arachnoid membrane. 

774. After having formed the ventricles of the brain, the 
dura and pia mater forms twenty-two sinuses, to receive 
the veinous or purple blood, unfit for the nutrition of the 
brain, and sends it back to the circulatory system. 

775. And the strong and pious Mother of God not 
only adorns the heavenly "mansions," but becomes the 



776—786 



133 



" refuge of sinners/' as long as they remain in the com- 
munion of saints. (774.) 

776. Hence she is called by the holy Catholic Church of 
God the " Refuge of Sinners/' 

777» O Refuge of Sinners, pray for us, poor sinners, who, 
after God, trust upon thy powerful assistance. Pray for the 
most miserable of sinners, such as neglect so blindly their 
refuge. Pray most particularly for that generous Nation, 
which would most cordially honour thee, were their faith 
equal to their charity. 

778. The spinal marrow, (a continuation of the 
oblong ate D marrow) emits thirty pair of nerves through 
the lateral or intervertebral foramina, or holes of the spine. 

779. And the Sister and Spouse of the Holy-Ghost 
says of him : " My beloved is like a roe or a young hart." 

780. " Behold he standeth behind our walls : he looketh 
first at the windows, shewing himself through the lattice." 
Sol. Song, ii. 9. 

78 U These thirty pairs of nerves, all prolongations of 
the spinal marrow, are constantly surrounded by the 
stronger, softer, and arachnoid membranes of the brain. 

782. And the most strong and pious Mother as well as 
the unspotted Virgin, represented by these membranes, says 
of herself : " My beloved hath said unto me: Rise up, my 
beloved, my fair one, and come away/' Do. ii. 10. 

783. The cover of the nerves is yellowish on its outside, 
and white, or argentine, on its inside. — And the Spirit of 
Truth says to his "Sister and Spouse:" " We will 
make thee borders of gold, with sluds of silver." Do. i. 1 1. 
And more clearly in the canonical or Catholic Bible : < 4 We. 
will make thee chains of gold, inlaid with silver." Do. i. 10. 

784. We have already seen that the nervous substance 
and fluid, protected and covered by the stronger and softer 
membranes, called dura and pia mater, represent the Saints 
and Angels. (6*33, 634.) 

785. Accordingly, the Terror of hell, and pious Mother 
of God, represented by these membranes, is called by " the 
Church of God, the Pillar and Ground of the Truth," not 
only "the Queen of Heaven/' but " the Queen of the 
Saints and Angels." (Litany.) 

786. These membranes, by covering and protecting 
both the nervous substance and fluid, become, of course, the 
support of their influence in all and every part of the circu* 
latory system. * 



134 789—795 



789. Likewise the strong and pious Virgin-Mo-* 
ther, as " the Queen of the Saints and Angels," (785.) 
shares the patronage they afford to all and every part of the 
ecclesiastical- ministry, and her tender care to every part of 
the Church ; w hich Church is so often compared to a vine- 
yard in the holy writ; is forcibly expressed thus: 

790. " Take us the foxes, the little foxes, that spoil the 
vines, for our vines have tender grapes/' Sol. Song, ii. 15* 
(7890 This interpretation becomes natural, if we attend to 
the dialogue of the Sister-Spouse and her Divine Hus- 
band. 

791. "Tell me, O thou whom my soul loveth, where 
thou feedest, where thou makest thy flock to rest at noon : 
— if thou know not, O thou fairest among women, go thy 
way forth by the footsteps of the flock, (789) and feed thy 
kids behind the shepherds' tents." Do. i. 7, 8. 

792. Thus, as the nervous substance and fluid, 
and consequently their covering membrane, is found behind 
every division of the circulatory system,— so in every part 
of the Catholic Ministry, where the patronage of the Saints 
or Angels is acknowledged, there the Catholic Faith discovers 
" the Queen of Heaven" after the footsteps of the flock, be* 
hind its shepherds' tents, feeding her kids ; that is, the sin- 
ners, (790.791.) 

793. Hence the same Mother-Church added to the fol- 
lowing scriptural praise : " Hail Mary, full of grace, the 
Lord is with thee. Blessed art thou among women, and 
blessed is the fruit of thy womb, Jesus!" Luke i. 42. this 
scripturally grounded invocation : " Holy Mary, Mother 
of God, pray for us poor sinners, now and at the hour of our 
death. Amen." (725.) 

794. If, therefore, " the poor sinners," her kids, should 
beg the patronage of their shepherdess and refuge ten, a 
hundred, and a thousand times oftener than the mercy of 
God, it can only prove that they trust ten, a hundred, and 
a thousand times more on her joint prayers, than upon their 
personal application. 

795. And if disgraced courtiers would be very right in 
transmitting their petitions to their offended king, through 
either his beloved daughter, mother, spouse, or sister, how 
much more right are sinners in addressing the Deity 
through her who is at once the Daughter, Mother, Spouse, 
and Sister of the three Divine Persons of the Most High 
Trinity ? 



796—802 



135 



796". O most unfortunate Reformists, can you slight the 
powerful assistance of the " henceforth called the blessed by 
all generations whilst the very stones of your churches, 
consecrated under her own invocation, reprobate your in- 
difference ? - In framing your particular persuasions upon 
the impious disbelief — of your most guilty — and inconsis- 
tent misguiders—the Reformers of the ever irreformable 
tradition, — of the whole Christian aera and world, — did you 
consider that those deserters of " the Church of the living 
God, the Pillar and Ground of the Truth,"- — have robbed 
you of the consoling trust upon, and most advantageous pa- 
tronage of, " the Refuge of Sinners," — " the Queen of 
Angels and Saints," — " the Daughter of God the Father," 
— the Mother of his only Son," — the Spouse and Sister" 
of God the Holy- Ghost ? .... 

797- Let your misguiders feel alone the dreadful conse- 
quence of their wilful disrespect for this divine decree : 

So the God 



798. As the God 
of Nature 
has ordered that 

THE DURA MATER, 
PIA MATER, AND 
ARACHNOID MEMBRANE, 

should be a 
necessary Organ of 
corporeal Life, 
and 

Animal Economy ; 



799. 

of Grace 
has ordered that 

THE POWERFUL 
PIOUS MOTHER, AND 
VIRGIN-MOTHER, 

should be a 
necessary Organ of 
spiritual Life, 
and 

Religious Economy^ 



.800. Unless, therefore, you can live without the Fia 
Mater, you shall not be saved without the pious Mother 
of God. (751.) 



SIXTH PARALLEL. 



THE NERVES AND SAINTS. 
I believe the communion of Saints. . . . Apost. Creed. 



801. The purest 
Portion of the 
Blood 



802. The sanctified 
Portion of the 
Flock 



136 802—815 

is likened into the is likened unto the 

Brain. | Deity. 

803. " You shall be holy, because I am holy." Lev. 
xi. 44. 

805. The Saints 



are intermediate between 
God and his Church. 



804. The Nerves 
are intermediate between 
the Brain and Body. 

806. Hence God did not only promise to his saints, to 
introduce them into his intuitive knowledge, but to let them 
in and out; for he did not say only : "I am the door: 
by me if any man enter, he shall be saved but he add- 
ed : " and shall go in and out, and find pasture." John 
x. 9- 

807. Find pasture, not only hi, by the enjoyment of 
heaven, but out, by bringing other faithful therein. For it 
is written also : " He that overcometh, and keepeth my 
word unto the end (as all the saints have done) to him will I 
give power over the nations, and he shall rule them, — even 
as I received of my Father." Rev. ii. 26, 27. Hence, 

808. As the best Physiologists 809. So the best Christians 



ever admitted the 
Influence of the Nerves 
over all and every part of 
Animal Economy: 

810. And as there is not a 

-Gland or a Muscle, 
small or large, without its 
peculiar Nerve; 



ever admitted the 
Patronage of the Saints 
over all and every part of 
Religious Economy . 

81 }. So there is not a 
Society or Country, 
small or large, without its 
peculiar Patron. 



8 * 2. That the former and the latter are admonished of our 
w ants, either corporeal or spiritual, is a fact equally certain 
and incomprehensible, equally grounded on daily experi- 
ence. (725. Note.) 

813. Yet we are besides assured of the participation of 
the saints in heaven to the knowledge of our wants, by the 
divine, and consequently infallible Revelation : 

814. " I say unto you, that likewise joy .shall be in hea- 
ven over one sinner that repenteth, more than over ninety 
and nine just persons which need no repentance." Luke 
xv. 7. 

815. O happy partakers of the supreme goodness of our 
Redeemer towards all and every man, what shall be your 



816—821 



137 



joy, then, when you shall see old England becoming again 
the Island of Saints. 

816. It is of much less importance, to know whether the 
nervous mediation be the effect of the contiguity of the sub- 
stance of the brain and nerves, or of the nervous fluid which 
intervenes. 

817. Neither is there any necessity to know whether the 
communion of the heavenly Saints with the Militant Church, 
for instance, is due to their intuitive knowledge of the All- 
knowing God, or to the ministry of his Angels, having, ac- 
cording to the holy writ : 

818. " Golden vials full of odours, which are the prayers 
of the Saints." Rev. v. 8. 



SEVENTH PARALLEL. 
NERVOUS FLUID AND ANGELICAL AID. 

As the holy Angels always serve God in heaven, so by his ap- 
pointment they may succour and defend us upon earth 

Collect of the Protestant Liturgy on Michaelmas-day ?. 

8 19. The best physiologists, upon the strongest analo^ 
gies, besides a solid, have been obliged to admit of a flu- 
id MEDIUM OF CEREBRAL INFLUENCE, called NERVOUS 

flu;d. 

820. Likewise the best Christians, upon the strongest 
grounds, must depend not only on the patronage of God's 
saints in heaven, (8 14.) but on the assistance of his spirits 
or angels ; for it is written : 

821. " He shall give his angels charge over thee, to keep 

* This is one of the inimitable collects of the Church of England, as they are 
called by people who do not know themselves, or wish to conceal to their 
ignorant hearers, that in the British Liturgy there is not either a pious or 
mistaken idea, which is not either a faithful or a faithless imitation of 
the Roman Liturgy. We may say the same of the 39 articles of the nezv 
National Church of England, compared with the Catholic Faith of the Uni- 
versal Church of all ages and countries. 



133 



822—827 



thee in all thy ways : they shall bear thee up in their hands, 
lest thou dash thy foot against a stone." Ps. xci. U, 32. 

822. " Take heed that you despise not one of these little 
ones : for I say unto you, that in heaven their angels do al- 
ways beheld the face of my Father which is in heaven." 
Matt.xviii. 10. 

823. After this divine command and revelation respect- 
ing our guardian angels, to object against their patronage the 
jealousy of God, or his exclusive ubiquity*, cannot be re- 
forming Catholic faith, but perverting common sense. For 
when we know so little about our own nature, how can we 
pretend to know better than the Almighty Maker of the visi- 
ble and invisible things, the nature of his angels ? 

824. Let us, therefore, with the perpetual, universal, vi- 
sible, and orthodox, in a word, Catholic Church, invocate 
the heavenly friends of God, as Jacob did, saying: "The 
angel which redeemed me from all evil, bless the lads." 
Gen. xlviiL 16. 

825. I say invocate, or honour, not worship, at least with a 
supreme adoration, due to God alone ; for such worshipping 
of angels j Col. ii. 18. would be a doctrine of the devils, 1 Tim. 
vi. 1. a doctrine which the Mother-Church would condemn, 
as St. John the Baptist did, when John the Evangelist mis- 
taking for God himself, his precursor " fell at his feet, and" 
was told : 

826. " See that you do it not : I am thy fellow-servant, 
that have the testimony of Jesus : worship God." Rev. 
xix. 10. 

827. What are we to conclude therefrom t (824.)— I. 
That the Faithful are very right, to adore God alone, and 
honour his servants, in proportion as he himself beloves 
them.— II. That the Reformers and the Reformists must be 
very malicious or ignorant, to confound that adoration 

* Though the Reformers admit the ubiquity of God, they object to' the perpe- 
tual dogma of the real presence in the blessed sacrament of the Lord's body, 
the impossibility of his presence in more than one place. This objection 
should be a poor one, if the Catholic Faith should hold the real presence, not 
of the supernatural, but of the natural substance of Jesus-Christ. I say, a fionr 
objection ; for even the physical bread of the five loaves, which have filled 
up four thousand hearers of Jesus-Christ in the desert, and more baskets after, 
than before being eaten, prove that it is in his power to render the same body 
present in many different places at once. But if the presence of the same 
physical body in many places at once be not impossible to Christ, how much 
more admissible is the real presence of his supernatural body, now in a spi- 
ritual or glorious existence, like Deity itself, ever existing every where ? 



828— 836 



139 



with this honour, under the common appellation of worship, 
which they themselves usually employ to express both the 
supreme honour due to God alone, and the much more infe- 
rior deference due to the worshipful mayor of London, foi 
instance. \ 



EIGHTH PARALLEL. 



THE BODY AND CHURCH. 



I believe the Holy Catholic Church. . . . Apost. Creed. 

828. The comparison of the Body and Church is many 
times repeated in scripture by the divine, and consequently 
infallible Author of nature and grace ? and consequently must 
be founded on indubitable truth. Let us quote a few of these 
comparisons. 

829- " As we are many members in one body, and all 
members have not the same office, so we being many, are 
one body in Christ, and every one members one of ano- 
ther." Rom.xii. 4, 5. P. 

830. " The body is not one member, but many." 1 Cor. 
xii. 14. 

831. " He that is joined unto the Lord, is one spirit." 
1 Cor. vi. 17. 

S32. " And he (ihe Lord) is the Head of the Body, 
the Church." Col. i. 18.(829.) 



833. The whole Body 
is subdivided into 
two cavities : 
one higher, or 
the chest; 
one lower, or 
the abdomen, 

835. The Chest contains 
the principal organs of 
circulation and 
respiration. 



834. The whole Church 
is subdivided into 

two bodies : 
one teaching, or 

THE CHURCH ; 

one taught, or 
thefaithfuL 

836. The Church comprises 
the principal agents of 
the ministry and 
instruction. 



R 2 



140 



837—845 



837. The principal Organs 
of circulation and respiration 
are the 
beating vessels, 
viz: 

the Heart and Arteries. 



8.38. The principal Agents 
of the ministry and instruction 
are the 
judging ministers, 
viz : 

the Pope and Bishops. 

839. They shall be the objects of the 11th and 12th 
Parallels. 



840. The places where meet the 



Arterial System, to 
separate from the 
atmospheric air 

ITS VITAL SPIRIT, 

for the benefit of 
the Blood, 
are called the Lungs. 

841. There is 

A SEPTUM TRANSVERSUM 

between 
the higher and lower 
Bodies. 



Episcopal Body, to 
separate from the 
inspired writ 

ITS LIVING SPIRIT, 

for the benefit of 
the piock, 
are called Councils. 

842. There is 

L LINE OF SEPARATION 

between 
the teaching and taught 
Bodies.* 



843. A line of separation (842.) so strong, thai even in 
the synagogue, a mere temporary figure of the perpetual, vi- 
sible, and orthodox Christian, in a word, Catholic Church 
of Jesus Christ ; the most privileged man of the people of 
Israel, even the anointed of the Lord, King Achab, was 
struck dead, for having intruded himself into the service of 
the ark. 

844. And what was the ark, compared to " the holy 
Catholic Church, the communion of saints," " the sanctuary 
of God for ever more ! ! !" 

845. How pitiful, therefore, must be the self-calling 
gospel-men, who^ even without the shadow of a laical and 
void mission, intrude themselves into clerical ministry, as 
into a mechanical business, under the name of gospel-men ? 
— How can they preach, except they be sent, and sent by a 
proper ecclesiastical authority ? — " Are they not blind lead- 
ers of the blind? and if the blind lead the blind/' who is 



* We should, therefore, condemn ourselves, had we had the presumption 
of advancing any one thing respecting dogmatical points, not entirely con- 
formable to the living voice of the teaching Church, or Apostolical Suc- 
cession. V. Had we, we must be wrong. S, 



846—854 



141 



blind enough not to foresee, after scripture itself, that " both 
shall fall into the ditch?" P. 



846. As the 
higher body contains 
the organs of 
circulation and respiration : 
(twt) necessary ways of 
' Animal Economy:) 
so its further means 
devolve to the rest 
of the Body. 



847. As the 
teaching Church possesses 
the agents of 
the ministry and instruction : 
(two necessary ways of 
Religious Economy :) 
so its further means 
belong to the rest 
of the Church. 



848, These (846. 847.') relate to the 13th, 14ih, and 15th 
Parallels. 

849. But, since the flock be the object of the ministry, 
and since all the ministers are taken from the flock, its ana- 
logy with the blood should be first considered. 



NINTH PARALLEL. 
BLOOD AND FLOCK. 
One Fold. W. 



850. The blood is composed of white and spotted, or red 
globules ; — so is the flock composed of lambs and kids. 

851. Of lambs and kids ; since both the consummate 
just and reprobate shall be represented in the day of eternal 
reward and punishment as sheep and goats. 

852. " When the Son of Man shall come in his glory, 
and all the holy angels with him, then shall he sit upon the 
throne of glory. And before him shall be gathered ail na- 
tions : and he shall separate them one from another, as a 
shepherd divideth his sheep from his goats. And he shall set 
the sheep on the right hand, and the goats on the left." Matt, 
xxv. 31—33. 

853. Another proof of the red globules being represent- 
ed by the kids, is that the blood of the kid was the sin-ofTer- 
ing of the old law. " Take ye a kid of the goats for a sin-* 
offering." Lev. ix. 3. 

854. A stronger proof of the same truth, is the very 
comparison made by God himself, saying to Isaiah • 



142 



855—865 



" Though vour sins be as scarlet, they shall be as white 
as snow :- though they be red as crimson, they shall be as 
wool." Isa. i. 8. 

855. Hence, as every individual of the holy Catholic 
Church has been restored to holiness by baptism, and pos- 
sesses all the means of sanctification in the holy Catholic 
Church, her faithful members are called Sai?Us, and the parti- 
cipation in all the advantages of her society ; viz: the daily sa- 
crifice, sacraments, prayers, and patronages, (809-) is called 
" the communion of saints." And therefore, since the 
holy Catholic Church is called " the communion of saints" 
by the very apostles, the society of the Catholic flock must 
be at least a part of the " communion of saints." 

856. The blood has a remarkable saltish taste : and Christ 
has called his own flock " the salt of the earth." 

857. " You are the salt of the earth." Matt. v. 13» * 

858. The blood is of a glutinous consistence, so that its 
globules seem aglutinated one to another. — And we have al-r 
ready seen, that in the one, hoi)', Catholic, and Apostolic 
Flock, under the one, holy, Catholic, and Apostolic Vice* 
gerent of Christ, " every one member is one of another" (829.) 

859- The blood has an urinous smell. — And this is the 
peculiar smell of the kids, which must make part of the 
Christian flock, until the sovereign Lawgiver and Judge will 
separate the goats from the sheep. 

86*0. Hence all the members of the communion of saints 
are not saints; they are only called to holiness : " many call- 
ed, but few chosen." Matt. xx. 16. (852.) 



861. The Blood is the 

subject, the inviting, 
but, by no means, the 
effecting cause of 
its circulation. 



862. The Flock is the 
subject, the inviting, 
but, by no means, the 
effecting cause of 
the ministry. 

863. Hence the ridiculous pretension of laymen to give 
ecclesiastical jurisdiction, whose even presentation of eccle- 
siastical candidates to ecclesiastical authorities is a mere con- 
cession. 



864. As the Blood depends 
upon the 
circulatory system 



865. So the Flock depends 
upon the 
ecclesiastical ministry 



* In the Catholic Ritual salt is directed to he put into the mouth of the sub- 
ject of baptism, saying : «« Receive thou the salt of wisdom." 



866—873 



143 



for its preservation 
in the ways of 
Animal Life; 

866. As the blood extravasated 
out of the ways of 
circulation can no longer 
receive the benefit 
of the spirit of life ; 

868. Who can wonder, 



for its preservation 
in the ways of 
Spiritual Life. 

867. So the Flock separated 
from the ways of the 
ministry can no longer 

receive the benefit 
of sanctifying grace. V, 

then, at the blindness, 



pre- 



sumption, and indifference, respecting religion, of such as 
have forfeited true Christianity ? (7 16.) 



TENTH PARALLEL. 

THE OXIGENATION OF THE BLOOD, AND SANCTIF1CATION 
OF THE FLOCK. 

We are of God : he that knoweth God, heareth us : he that is 
' not of God, heareth us not. Hereby know we the spirit of 
truth from the spirit of error. U. 

86Q. The life of the blood ( pabulum vita ) is the oxigenous 
gas, from which blood derives its brightness, consist- 
ency, and warmth, (60^2.) with light, oxigen, and 

CALORIC. 

870. The life of the flock is the sanctifying grace, 
imparting divine faith, hope, and charity. (867.) 

871. To receive oxigenous gas, blood must be within the 
organs of circulation* (8()6.) 

872. To partake of divine grace, the flock must remain 
in the communion of saints, that is, in " the holy Catholic 
Church, the Communion of Saints/* V. 

873. As it is not from, but through, the circulatory sys- 
tem, that the blood receives its brightness ; so it is not from, 
but through ecclesiastical members, that the flock receives 
the faith* 



• I cannot help remarking, that the property of oxtgenous gas, as agent of 
life, and of ignition, renders very plausible four changes of nature almost 
incredible, if they were not infallibly grounded on Hie obvious and authen- 



144 



874—884 



874. The faithful or Catholic Christian, therefore, who 
receives divine revelation and apostolical tradition, with 
their perpetual, universal, and consequently authentic and 
unchangeable belief, in a word, Catholic faith, through the 
apostolical succession, no more pins his faith upon the sleeve 
of another man, than the prudent man who receives histori- 
cal facts, with their perpetual, universal, and consequently 
authentic, and unchangeable tradition or notoriety, through 
the uninterrupted succession of the choicest men of each ge- 
neration. (655.) 

875. The oxigenation of the blood presupposes the exist- 
ence of the atmosphere, or at least of the vital air ; — the ca- 
tholization or instruction of the flock implies the pre-exist- 
ence of divine scripture, or at least, of its spirit. 

876. We have already remarked, that oxigenous gas is a 
compound of the principles of light, muscular mobility 
oroxiGEN, and warmth, or caloric, just as sanctifying 
grace is the fountain of faith, hope, and charity. 

877. Hence the relationship of light and faith, of which 
we are going to relate the most striking properties. 

878. " Both light and faith are equally evident and incom- 
prehensible, # both irreformable and^progressive. 



879* Twilight, aurora, 
noon- day, are the 
progress of the 
same light. 

S81. Light 
comes through sight. 

Rom. 

883. As we must open 
Our eyes to light, 
in order to see ; 



880. Natural, written, 
revealed law, are the 
progress of the 
same faith. 

882. "Faith 
comes by hearing." 
x. 17. 

884. So we must open 

our ears to faith, 
in order to believe. 



tic sense of divine scripture : namely, 1st, The mortality of our first pa- 
rents succeeding to their immortality. 2dly, The short lives of the postdilu- 
vian men, sxicceeding to the longevity of the patriarchs. (665.) 3dly, The 
deflagration of all the surface of the earth at the end of time. 4thly, The im- 
mortality of our bodies after resurrection. All these are easily accounted for, 
by some changes in the nature of oxigenous gas. So far Religious and Animal 
Economy go hand in hand ! Yet there are disbelievers among medical men ! 

* Iivo;v/irehe?i$ible .' — O system of nature, most stupid oblivion of the neces- 
sary Author of Nature : "If the light which is in thee, be darkness; the 
darknes? itself, what shall it he ?" Matt. vi. 23. Here again we see the Re- 
formers deforming the most expressive parts of divine writ into nonsense, when, 
they mistranslate the aforesaid verse thus : " If, therefore, the light which i9 
in- thee be darkness, how great is that darkness ?" Fiat lux ! (192.) 



885-895 



145 



885. For if the visible 886. Why should the revealed 
things be not the things be the 

object of hearing* object of the sight ?* 

887. As the optician without light; so the gospel-man 
without faith, are both " blind leaders of the blind." 

888. What is more foolish, than to expect to see with- 
out common light, except pretending to believe, without 
Catholic faith ? 

889. As the man blind by birth has no idea of the benefit 
of light; neither has the uncatholic by birth the concep- 
tion of the gift of faith. (7 16.) 

890. Without light, it is impossible to see the creation : 
without faith, it is impossible to see the Creator, or even 
" to please God." F. 

891. In a word, common light is the demonstration of 
visible things ; and Catholic " faith the evidence of things 
not seen," or revealed. 

892. For how can we know ultimately what Christ has 
revealed, but by the tradition of his apostles, sent through- 
out the universe to teach all nations all things whatsoever he 
has commanded to observe all days, even to the end of the 
world ? And how can we know their universal tradition, un- 
less by its perpetual, universal belief, or, in a word, Catho- 
lic Faith ? 

893. Catholic Faith, therefore, is the evidence of 
apostolical tradition, as apostolical tradition is the evidence 
of genuine, or Christ's own revelation*, 

894. In a word, Catholic Faith is the evidence of reve- 
lation ; and an incontrovertible evidence too, for it is 
equally impossible to change Catholic Faith, or common 
light. (579-) 

895. But oxigenous gas, or vital air, besides light, 
contains oxigen, or the principle of muscular action ; so di- 

* As for instance, the real flesh and real elood of the Redeemer, made 
'* meat indeed, and drink indeed," after their transubstantiation from 
bread and wine, still appearing under their forms. For if the supernatural, 
though real flesh and blood of the Redeemer, made meat indeed and 
drink indeed, were naturally the object of the sight, by that itself they must 
cease to be the object of faith. F. When, therefore, the reformed Protestants 
of the Church of England, by law established, fifteen centuries after the ori- 
ginal, perpetual, visible, and orthodox, in a word, Catholic Church of Jesus- 
Christ, suppose, in their sacrament, or rather last supper, " Christ present 
by faith, and absent in reality," they unthinkingly own their own faith erro- 
neous. Since to declare present what is really absent, is an error, 
if ever error existed. (See " Histoire des Variations des Eglises Protestantes," 
by bishop Bossuet.) 

s 



146 



896—905 



vine faith, besides the light of revelation, implies the ne- 
cessity of meritorious actions. 

896. " For as the body without the spirit, is dead ; so 
faith without works, is dead also." James ii. 26. 

897. Besides light and oxigen, caloric is necessary 
to constitute the vital air; and it is written : 

898. <£ though I have all faith, so that I could remove 
mountains, and have not charity, I am nothing." 1 Cor. 
xiii. 2. 

899. We have already remarked, that the whole circula- 
tory system is to the blood, what the whole ecclesiastical 
hierarchy is to the flock. Let us now demonstrate it as well 
as our confessed insufficiency will allow, by comparing singly 
the Heart to the Apostolic Chair, the Arterial System to the 
Episcopal Body, the Veinous System to the Rectoral Body ; 
and, in fine, the Absorbent System to the auxiliaries of 
Ecclesiastical Ministry. 



ELEVENTH PARALLEL. 



ORIGIN OF CIRCULATION AND MINISTRY. 



One Shepherd. W. 



900. Circulation is the 
maintenance and progress 
of the Blood 
in the ways of Life. 

902. The Heart 
is the origin of 
Circulation. 

904. The Papacy is 



901. Ministry is the 
maintenance and progress 
of the Flock 
in the ways of Salvation. 

903. ThePAPACY 
is the origin of 
the Ministry. 

synonymous appellation with 



Peter's Station, called also the Apostolic Chair, because 
he was commissioned by Christ to preside, not only over one 
part of the Christian Church, as Bishops do, each in his 
district, but his spiritual power was divinely directed to the 
whole extent of the apostolic mission. 
'905. " Go ye unto all the world."—" There shall be one 



906—916 



147 



fold, one shepherd." — "Simon . . . feed my lambs . . . feed 
my lambs . . . feed my sheep." R. W. X. 

906. The heart is the foundation of the whole circulation, 
as Peter's Chair of universal ministry. 

907. Thou art Peter, that is a (rock), and upon this (rock) 
will I build my Church, a. 

90S. The Heart, therefore,. (906.) is no more neces- 
sary to the circulation of the blood, than Peter's, or the 
Apostolic Chair, to the ministry of the flock. To deprive, 
therefore, the ministry of its divinely established rock, would 
be separating " the Church of the living God," or " the 
Pillar of the Truth" from its " Ground" or rock, infallibly 
warranted proof against hell itself, thus: 

909. " And the gates of hell shall not prevail against 
it." a. 

910. Cavillers will say, that in this scriptural text: "Upon 
this rock will I build my Church, and the gates of hell shall 
not prevail against it," the promise is for the Church itself, 
not for its visible foundation. But what can become of a 
house, the foundation of which is not even stronger than the 
house itself that is built upon it ? Is the divine builder of 
the Mother-Church less wise than any human builder ? Has 
he built upon sand, what he declared he was building upon a 
rock ? a. 

911. The heart is only a point (punctum saliens) in 
the embryo and Peter's Chair in the raising of the 
Christian Church at Jerusalem, was a very small beginning 
of what it is and was intended to be. 

912. The heart in the unborn or breathless foetus, has not 
yet two distinct circulations, as in the breathing animal, viz : 
a concentric, or pulmonary circulation through the lungs, 
and an excentrie, or general circulation through the whole 
body. 

913. Neither had Peter's Chair at Antioch the use of 
that double presidency over the assembled and the dispersed 
Church, as since he transferred his Apostolic Chair to 
Rome, on the Capitol. 

916. " It shall come to pass, that the mountain of the 
house of the Lord shall be established on the top of the 
mountain, and it shall be established above the hills : and 
people shall flow unto it. And many nations shall come and 
say : Come, let us go up to the mountain of the Lord, and 
to the house of the God of Jacob ; and he will teach us of 
■ S<2 



148 



917—924 



his ways, and we will walk in bis paths : for the law shall go 
forth from Zion, and the word of the Lord from Jerusalem."* 
Mic iv. 1,2. 

917. The heart is divided into two thinner boxes, called 
auricles, and obliquely seated on two stronger chambers, 
called Ventricles ; so that the separation of the right auricle 
and ventricle, and the basis of the two auricles and ventricles 
joined together^ form a kind of cross of St. Andrew, or the 
letter X ; the very shape of an old chair, and of the real 
chair of St. Peter, still kept at Rome to this present mo- 
ment, tis well as his chains, if I am not mistaken.. 

918. So far the heart represents Peter's Chair. 

919. The action of the heart extends its effects to all and 
every part of the living frame, as the Apostolic Mission to 
the whole world. (905.) 

920. So far the heart represents not only a chair, but the 
Apostolic Chair. 

921. There is a much greater contractility in the ventri T 
cles, than in the auricles of the heart. —So there is a greater 
ecclesiastical power in Episcopacy, than in Priesthood. 

922. The ventricles and auricles, therefore, of the heart, 
do represent satisfactorily the. character of Episcopacy and 
of Priesthood of the occupier of the Apostolic Chair. 

923. Therefore, when bad Catholics call him, out of dis- 
respect, H an Italian Priest" they say the truth, but not the 
whole truth, unless they add that he is, at the same time, 
Plenipotentiary Vice-gerent upon earth of " the Priest for 
ever according to the order of Melchiseclech." Z. (493.) 

924. Likewise, when schismatic and heretic dissenters 
from his communion and faith call him only the Bishop of 

* If any one object, that the visible rock, of the Mother-Church, viz : the 
Pope, nay, his council, and consequently the Roman Church, have left the 
holy city, and so that Rome has ceased to be the seat of genuine Christiani- 
ty, the same prophecy will give a satisfactory answer : " And thou, 

O TOWER OF THE FLOCK, the STRONG HOLD OF THE DAUGHTER OF ZION, a. 

into thee shall it come the first dominion ; the kingdom shall come to the 
daughter of Jerusalem (916.) Now why dost thou cry out aloud ? It there no 
king in thee ? is thy counsellor perished ? for pangs have taken thee, as a 
woman in travail. Be in pain and labour to bring forth, o daughter of 
zion, like a woman in travail. For now shalt thou go forth out of the Ciiy r 
and thou shalt dwell in the fields, and thou shalt go even to Babylon \ there 
shalt thou be delivered, there shall the Lord redeem thee from all thine ene* 
mies. Now also many nations are gathered against thee, that say : Let her 
be defiled, and let our eye look upon Zion. But they know not the thought 
of the Lord: neither understand they his counsel: for he shall gather, them 
as sheaves into the floor." (Mich, iv, 8—12,) 



925-927 



149 



Rome, they say the truth, but not the zvhole truth, unless 
they add to this title the one which Peter received from 
Christ himself, of Pastor of the Universal Flock. W. 

925. For the same reason, such as, out of envy for his 
Supremacy, call him " the first among his pairs," (primus 
inter pares) say one truth, which to be entire, requires ano- 
ther, viz : that as Keeper of the Keys of the Kingdom of 
Heaven, the Head Pastor of the whole Church has no equals; 
so that he is not only the first of the Bishops, but a non- 
pareil Bishop. As the ventricle is not only the first artery, 
but the unpareilled origin of the arterial system. 



926. The Heart 
includes both 
a double auricle,* and 

a double ventricle.f 
1st Auricle containing 
desoxigenated blood : 
1st Ventricle providing 
for the oxigenation of 
the blood through the 
pulmonary arteries ; 
2d Auricle containing 
the oxigenated blood : 
Qd Ventricle providing 
for the maintenance of 
the oxigenated blood in 
the ways of life. 



927. The Papacy 
comprehends both 
a double solicitude and 

a double providence. 
1st, Solicitude respecting 
the unenlightened flock: 
1st, Providence respecting 
the instruction of 
the flock through the 
Church assembled: 
2d, Solicitude respecting 

the instructed flock : 
2d, Providence respecting 
the permanence of 
the instructed flock 
in the ways of sanetifxcation. 



* Auricle, from auris, ear, the organ through which we get informa- 
tion. 

+ Ventricle, from ventriculus, stomach, or provisor of the want of nou- 
rishment. To understand well the complicated, yet undeniable analogy of 
the Heart and oLthe ApOstolic Chair, we must represent to ourselves the 
heart as it really is, namely : a necessary organ, composed, 1st, of two mem- 
branous, or thin boxes, called auricles, like the veins to which they give 
birth; the first auricle to the pulmonary veins ; the second auricle to the veins 
of the remainder of the whole frame. 2dly, Of two muscular or stronger 
boxes called ventricles, and giving birth, the first ventricle to the arteries of 
the lungs, and the second ventricle to any other arteries. Behold now the 
use of this organization: the desoxigenated blood arrives as spontaneously, that 
is, without any veinous motion, into the first ventricle, which propels it 
through the pulmonary arteries, where it is combined with oxigcnous gas. 
Thence it returns through the pulmonary veins into the 2d auricle, next into 
the 2d ventricle, which then propels the oxigenated blood through the arte- 
ries of the universal frame, and they through the veins into the 1st auricle 
again. 



150 



928—938 



928. As the Blood 
is indebted 
principally to 
the Heart 
for its necessary 
oxigenation and 
circulation : 

930. Hence, as any 
quantity of blood 
deprived of the 
influence of the heart, 
loses its brightness 
and life : 



929. So the Flock 
is indebted 
principally to 
the Papacy 
for its necessary 
instruction and 
ministry. 

931. Likewise any 
number of the flock 
deprived of the 
communion of the Pope, 
forfeit the faith and 
salvation. (119 — 122.) 



932. As the heart provides two circulations ; one 
through the lungs for the oxigenation of the blood; and ano- 
ther through the whole frame, for the common advantage of 
the head, body, and extremities : 

933. So the Head Pontiff, from his chair, provides 
two ministries; that of the assembled Church, or Episcopal 
Body, for the instruction of the flock, or definition of faiih ; 
that of the dispersed Church, for the common advantage of 
the triumphant, militant, and suffering Church, that is, 
the whole communion of saints. 

934. That the successor of Peter, and consequently the 
heir of all his prerogatives, is by divine institution and 
right, not only the Head of the Universal Flock, X. but 
the Head of the Teaching Church or Episcopal Body, is 
evident from this scriptural quotation, directed to Peter. 

935. " Behold, Satan hath desired to have you (the 
apostles) that he may sift you, as wheat : but I have prayed 
for thee, that thy faith Jail riot ; and when thou art con- 
verted, STRENGTHEN THY BRETHREN." 

936. Accordingly (935.) the first ventricle terminates in- 
to, or is surmounted by, the pulmonary artery, so as to repre- 
sent the president of the episcopal body, or assembled 
Church, set on the apostolic chair. 

937. Likewise the second ventricle terminates into, or is 
surmounted by, the aorta, so as to represent the president of 
the episcopal body, or dispersed Church, set also on the 
apostolic chair. 

938. So far the Apostolic Chair is the " tower of the 
flock, the strong hold of the daughter of zion," 



939-944 



351 



and the occupier of the Apostolic Chair is the king of the 
Daughter of Zion or Christendom, that is : " the kingdom of 
Christ" on earth. (91 6 ) 

939. The ventricles have an inherent motion of contrac- 
tion and dilation, called systole and diastole, and the papal 
powers are, a binding and a loosing power. 

940. " Whatsoever thou shalt bind on earth, shall be 
bound in heaven ; and whatsoever thou shalt loose on earth, 
shall be loosed in heaven." Z. 

941. But nothing proves better that the heart was ac- 
tually intended to represent the Apostolic Chair, than the 
very prerogatives of this Chair, viz : the tiara and the mitre 
exhibited, the former between the first auricle and ventri- 
cle, in the tricuspid valves, and the latter between the second 
auricle and ventricle, in the mitral valves. 

942. The valves which separate the right auricle and ven- 
tricle from each other, are called tricuspid, or three pointed ; 
and the three-fold jurisdiction of the Apostolic Chair upon 
the laymen, clergymen, and bishops ; or, in the metapho- 
rical words of scripture, upon the younger " lambs," the 
elder " lambs," and the " sheep" is expressed by a triple 
crown, called tiara. X. 

943. But why three tricuspid valves, since the Pope only 
wears one tiara ? To express, it should seem, more strik- 
ingly, that his vicegerency of God on earth makes him the 
Vicar of each of the Divine Persons. — 1st, Of God the Fa- 
ther, as common Father of the faithful, since his spi- 
ritual authority upon true Christians should exceed that of 
the high-priest over the Jews : " Behold, the chief priest is 
over you in all matters of the Lord." X. — 2dly, Of God the 
Son, as the visible foundation of his Church, and Vlce-roy 
of his spiritual kingdom : " 1 will give thee the keys of the 
kingdom of heaven." Z.— 3dly, Of God the Holy Ghost, 
as the universal Teacher of nations : " Ye know how God 
made choice among us ; that the Gentiles by my mouth 
should hear the word of the gospel, and believe."* b. 

944. No wonder, then, if all and every Christian Church 
did receive the whole Christian or Catholic Faith through 
the Roman Pontiff. (99 ) No wonder if all qui* gospel-men 
lose their time and money, in sending men without mis- 
sion, to preach what they want to learn ; ApoJolic Tradition* 

* It is to be hoped that we should wrong any of the sensible abettors of the 
reform, in doubting that they would immediately embrace the original, per- 
petual, universal, visible, and orthodox Christian Religion, should they re- 
flect that ft must be the Catholic. v« 



152 



945—951 



945. " The t'nree valves which separate the left auricle 
and ventricle from each other, are called mitral, on account 
of their likeness to a bishop's head-dress called mitre."—— 
Not only episcopacy is the necessary character of the Head 
of the Church, but he is, 1st, The Bishop of Rome: 2dly, 
The Bishop, or Patriarch, of the Western Church : and Sdly, 
The true Bishop, or supreme Shepherd, of the whole Flock of 
Christ: nay, Peter was the Head Pastor of the universal 
flock by divine right, before making himself, by his own will, 
Bishop of Rome, and Patriarch of the Western Church. 

946. Once more, how wrong do they prove themselves, 
the unfortunate deserters of Christ's, or Peter's flock, in 
calling him only Bishop of Rome ? This is a most foolish ana- 
chronism, which aggravates, but does not excuse their de- 
plorable separation from the one Head Pastor, entrusted by 
God himself with the care of their souls. 

947- Here must appear too the groundless pretensions of 
few prelates, who supposed they had a right to prevent the 
Vice-gerent of Christ on earth from officiating in their cathe- 
dral churches, should he choose to visit them. Will a curate, 
then, shut the door of his parish church against" the bishop 
who introduced him therein ? 

948. Presbyterians and Episcopalians, therefore, are sys- 
tematic sectaries, at variance with Christ's original or 
Mother-Church, as much as with common sense. (947.) 

949- But (922.) the heart is not only composed of ven- 
tricles and auricles, but it is the origin of the arteries aud 
veins, which seem only a prolongation, the former of the 
ventricles, and the latter of the auricles. 

950. The Apostolic Chair is not only filled up by the 
episcopacy and priesthood of Peter's successor, but it is the 
divine origin of episcopacy and priesthood itself, the occu- 
pier being the divinely instituted keeper of the keys of the 
kingdom of heaven, that is, of the whole ecclesiastical power 
and ministry * (943.) in its divine origin. 

one shepherd! 

951. But Peter was, and his successor is, no more than 
one, not two Priests and Bishops ; and we find two auricles 

* Thus when prelates, separated from either the communion of faith of 
the Apostolic Chair, assume its emblematicaL keys in their arms, they da 
no more fill up the emptiness of their ecclesiastical nullity, than a proud 
coxcomb would reach the king's power, in part or in toto, by wearing the 
king's arms on his watch-seal. " Mundus vult decipi, decipiatur," Hyp. 



952— £56 



153 



and two ventricles. The answer is, that both priesthood and 
episcopacy imply each a mission or power of the ministry, 
exclusive of the grace or order of the ministry, which con- 
sequently must be distinctly represented. (950.) 

952. Now, since the ventricles represent episcopacy, and 
the auricles represent priesthood ; since the blood represents 
the flock, viz: the object of episcopal or sacerdotal minis- 
try; since, in fine, oxigenous gas represents the sanctify- 
ing grace necessary to ordination, but not to jurisdiction, 
it is clear that oxigenated blood will represent both the object 
and grace of episcopal or sacerdotal ordination, whilst the 
desoxigenated blood, that is, blood without oxigen, will re- 
present only the object, without the grace of ordination, and 
consequently merely the jurisdiction. 

953. We have, therefore, in the right auricle and ven- 
tricle, full of desoxigenated blood, an image of the sacerdotal 
and episcopal jurisdiction of the Pope, as we have, in the 
left auricle and ventricle, full of oxigenated blood, an image 
of the sacerdotal and episcopal ordination of the Pope. 

954. Besides, the heart does not so much represent the 
person, as the dignity of the Pope, viz: Papacy, Peter's 
Station, or the Apostolic Chair, which, as the central 
administration of the universal flock, must be in contact 
with their wants and redresses, and with the sacerdotal and 
episcopal body entrusted with the wants and redresses of the 
flock, under the supremacy of its Head Shepherd. 

955. Now what could represent more faithfully the zva?its 
of the flock, than the desoxigenated blood?— their redresses, than 
the oxigenated blood? The consideration of these wants and 
redresses, entrusted to the congregations, offices, or audito- 
ries, annexed to the Apostolic Chair, than the auricles 
of the heart, endowed with a part of its contractility, as to 
shew that these congregations borrow their action from the 
binding and loosing power of the Head-Pastor ? 

956. In fine, what could express better the connection 
of the Apostolic Chair with the remainder of the teach 
ing Church or Episcopal Body, either assembled in councils, 
or dispersed throughout every state, than each ventricle fee- 
ing the basis of the arterial system, either gathered in the 
lungs, or spread throughout all and every muscle ?* 

* Certain it is, that nothing can give a more clear idea of the Catholic mi- 
nistry, spread from province to province, and country to country, than the 
circulatory vessels penetrating every organ, small or large, one after the 

T 



957—962 



957. All arteries receive, directly or indirectly, their 
contingent blood from the systole of the heart; so do the 
Veins from the systole of the arteries; but the heart alone re- 
ceives the whole blood, which returns to it without any sys- 
tole of the veins, 

958. Nothing could represent more strikingly the insti- 
tution of the Bishops by the Pope, — the institution of the 
Rectors by the Bishops,—- and the supreme jurisdiction over 
the universal flock of, and their almost spontaneous submis- 
sion to, the Apostolic Chair. 

959- That Canonical Institution or Mission might be lit- 
tle understood by such as suppose, that in consequenc e of 
Protestant orders, which they themselves do not hold a sa- 
crament, or even without them, they may set themselves as 
gospel-men, or teachers of what they are too much ignorant 
of ; but they should recollect that the Mother-Church is not 
less regular than a well ordained administration, w hich would 
not suffer any man to interfere as a physician of an hospital, 
for instance, unless he has both his degrees of physician, and 
a special commission from a proper authority, appointing 
him for such an hospital. 

96O. As all the veins draw their origin from the auricles, 
which are the appendages of the heart, so all the sacerdotal 
body draw their priesthood ultimately from the power of 
the keys, divineiy promised, and consequently entrusted 
to Peter's ministry, thus : " I will give thee the keys of the 
kingdom of heaven." Z. * 

901. Likewise (9S0.) as the arterial system is branched 
out of the arterial trunk, which is a produce or continuation 
of each ventricle of the heart, so all other preiatures draw 
from the supremacy of the Apostolic Chair their constitu- 
tional power. (82 ) 

962. Thus, as the whole circulatory system seems a pro- 
longation of the heart, so the whole ecclesiastical ministry 

# 

other. From thence one might conclude that, according to the political saying, 
the Church is in the State, and not the State in the Church : to this reflection 
the reply is, that the Church is in the State, as rivers j which certainly do not 
Enclose the states, but vivify them. 

* Hence we see, in the lives of the most ancient successors of St. Peter, 
that they ordained a few priests or deacons, yet their ordaining or constituting 
of bishops is not mentioned, I suppose because it was a matter of course, whilst 
the lower ordinations are mentioned, as a hint of their originating from the 
divinely trusted care of the keys of the kingdom of heaven, throughout the 
whole kingdom of Christ on earth. 



96*3—970 155 

seems a produce of the Apostolic Chair, in accomplishment 
to* the will of the divine Author of the Mother-Church ; 
" there shall be one fold, one shepherd." W. 

963. Hence the beautiful comparison of the Apostolic 
or Roman Chair to a trunk, and of all other Catholic pre- 
lacies to its branches, which cannot part from it without dry- 
ing up and dying away. (82.) 

964. u Behold a tree in the midst of the earth, and the 
height thereof was great: the tree grew and was strong, 
and the sight thereof to the end of the earth." Dan. iv. 
-10, n. 

965. In the ventricles of the heart are fleshy cords, vary- 
ing in number, running in various directions, and called 
car nea columned by Latin anatomists, and colonnes cardinales 
by the French. Many of them are connected with the valves 
of auricular opening, by tendinous cords called cordea ten- 
dinece* 

966. In its bosom, the Apostolic Chair ever had a private 
council, composed of defenders, ov pillars of the faith. For 
centuries the College of Cardinals, varying in number, have 
been like the hinges (cardines) of the Roman Church, or 
partakers of the UeadPastor's solicitude, by him direct- 
ed to superintend the offices, or auditories, of the Apostolic 
Chair. 

967. Each ventricle is surmounted by an arterial trunk, 
which is inseparable from the ventricle itself, and is called on 
the right, pulmonary trunk, and on the left, aorta. 

968. The Sovereign Pontiff, set on the Roman Chair, or 
presiding in the Roman Church, is inseparable from it, and 
is the head, either of the assembled or of the dispersed 
teaching Church, as we have already remarked. 

969. Hence the hypocritical inconsistency of such as 
pretend to reverence the Apostolic Chair, yet disrespect its 
titular Sovereign PontirT; not unlike rioters, who would 
make shew of reverence towards the crow 7 n, ^when they are 
insulting to its kingly owner. 

970. As the communication of the veinous system with 
the ventricles, through the auricles, is moderated and pro- 
tected by the triple triglogine and mitral valves, between the 
auricles and ventricles ; as the communication between the 
origin and the division of the arterial system, is moderated 
and protected by the triple sigmoid valves:— so the triple su- 
premacy of Christ's Vicar on earth over his younger lambs, 



lot) 



971—976 



older lambs, and sheep, is pointed out by a triple representa- 
tion of the tiara, mitre, and crosier. Nay, 



972. So to shew more the 
importance of the Papacy, 
the God of grace has 
surrounded it with 
an external apparatus, 
called Roman Court. 



971. To shew more the 
importance of the heart, 
the God of Nature has 

surrounded it with 
an external apparatus, 
called pericardium. 

973. Before the aorta be divided into greater or smaller 
arteries, it sends back two coronary arteries for the nutrition 
of the heart itself. — What could more forcibly express the 
necessary independence of the Pope from the remainder of 
the Church I 

974. Hence the great Bossuet, by no means an exag- 
gerated friend to papal prerogative, teaches that " the power 
of the Pope is such, that the whole Church could neither add 
to, nor take off any thing from, it." (Discours sur I'Unite de 
rEglise.) 

975. After quoting one of the greatest divines upon the 
spiritual, or divinely granted, Supremacy of Peter and Pe- 
ter's Successor, it might not be improper to quote, on the 
utility of his political influence, a most decided Atheist: I 
mean Laland himself, in his "Voyage d'un Frangois en Italie," 
Venice Edition, 17^9, vol. iii. p. 11. 12. 14. where we read : 

976. " It is not to be wondered at the ascendancy of 
Popes over the Emperors, when the spiritual arms of the 
Church were so dreaded all over Europe. (83.) The Popes 
tried several times, even on the French Kings themselves, 
that power, in circumstances which rendered the spiritual 
arms very respectable. King Robert having married Berth, 
his cousin, was excommunicated by Gregory V. Everyone 
left Robert, except two persons, who used to purify through 
fire the dishes he had made use of, as being contaminated by 
his hands ; and Robert was obliged to separate from the 
Queen, and do penance for his sin. Phiiip-Augustus, on 
the eve of divorcing from Ingelburge to marry Agnes of 
Merania, was excommunicated by Innocent III. in the year 
1200, and the kingdom interdicted ; so that no sacrament, 
no matrimony were performed, and the King, frightened 
at his excommunication, was obliged to return both to his 
wife and duty .... but now the respect for religion is so di-, 
minished, that the Popes have no more influence in Europe 
than temporal princes. . <. . . The saying is to-day, that we 



977—979 



157 



ought to kiss the feet of the Pope*, and tie his hands. It 
seems, however, that the latter advice is far better observed 
than the former. Yet a skilful Pontiff will always be able 
to make himself extremely considered and useful in the af- 
fairs of Europe, for several reasons : his constantly pacific 
quality, the exact neutrality which he is supposed to keep 
with all princes as their common Father, even his pomp, as a 
temporal prince of a considerable state, which can become 
much more so by a good administration, his pre- eminence, 
which nobody disputes, and which in negociations shortens 
them, by shortening disputes of rank and ceremony, by 
which the greatest affairs are often suspended, and some- 
times entirely prevented : in fine, the old respect of nations, 
which must be increased now that its abuse cannot take 
place." 

977* " AH these titles are such, that the Papal Court 
ought to be the true amphyctionic tribunal of Europe, the 
general congress of negociators, the common center, where 
all the respective interests of kings should be settled, under 
the Pope's mediation and authority. No one would refuse 
it, were he skilful and impartial : no, not even Protestant 
courts, which do not now hate the Pope as they did two cen- 
turies ago." 

978. So far Laland, a most decided Atheist, as we have 
already remarked :-— yet uncatholic, nay Catholic half- phi- 
losophers, object to the influence of the Apostolic Chair in 
temporals, as if Christianity could exist without influencing 
temporals ; — as if the head of Christianity ought to be more 
indifferent about the temporal welfare of Christendom, than 
a good King about the morals of his subjects. 

979. Since the aforesaid half philosophers ground their 
objections upon the Bulls yearly read on Maundy Thursday, 
before the Pontificate of Benedict XIV. we shall quote the 
most cried down parts of the most objectionable of these 

* This very etiquet, viz: of kissing his slipper, is grounded upon scrip- 
ture, where God, after having promised to set up his standard to the Gentiles, 
adds : <c Kings shall be thy mirsihg fathers, and queens thy nursing mothers 
they shall bow down to thee, with their face towards the earth : and lick 
vp the dust of thy feet : and thou shalt know that I am the LoTd : for 
they shall not be ashamed that wait for me." Isa. xlix. 23. = — Who is ig- 
norant enough not to recollect that all honour paid to the plenipotentiary 
Vicar of Christ relates ultimately to Christ himself, as the honour shewn to 
an ambassador, for instance, relates to the sovereign he represents > 



158 



980 



Bulls, viz: -the Bull beginning thus : " P&stora lis Romani 
Pontificis vigHantia," and give its translation from the Pro- 
testant author of" " the Case stated between the Church of 
Rome and the Church of England.'* Edition of London, 
1714. 

980. " The pastoral vigilance and care of the Roman 
PoniirT* being by the duty of his office continually employ- 
ed in procuringt the peace and tranquillity of Christendom, 
is more spec ially eminent in retaining and preserving the 
unity and integrity of Catholic Faith, "without" which "it 
is impossible to please God:" F. that so the faith-fid of Christ 
may not be " as children wavering, nor be carried about ✓ 
with every wind of doctrine by the cunning craft of men, 
whereby they lie in wait to deceive J;" but that all may 
meet in the unity of the faith, and the knowledge of the 
Son of God into a perfect man. P. That in the communion and 
society of this life they may not injure, nor offend one ano- 
ther; but rather, being joined together w T ith the bond of 
charity, as members of one body under Christ the head, 
and his Vicar upon Earth, the " Roman Pontiff," St. 
Peter's Successor, from whom the unity of the whole Church 
does flow, may be increased in edification, and by the as- 
sistance of the divine grace may enjoy the tranquillity of this 
present life, that they may also attain eternal happiness. For 
which reasons the " Roman Pontiffs," our predecessors 
upon this day, which is dedicated to the anniversary com- 
memoration of our Lord's Supper, have been wont solemnly 
to exercise the spiritual sword of ecclesiastical disci- 
pline, and wholesome weapons of justice, " by the ministry of 

* Romani Pontificis, which words the aforesaid author of n the Case stated 
between the Church of Rome and the Church of England," mistranslates the 
'< Bishop of Rome" every time these words occur. 

t Here the mistranslator adds, without any one equivalent word in the 
Latin text, the words by all means, to misguide his incautious readers, who 
knowing not the Latin tongue, and seeing the Latin text by the side of the 
English translation, will not suspect this more than commonly bold mi statement. 
However, this mistatement states "the case between the Church of Rome 
and the Church of England" in the most decisive manner. For of two causes, 
which cannot be, the one attacked, the other defended, otherwise than by 
mUtatemeat, is it not self-evident which is the right and which is the ic-ong ? 
— Iniquitas mentita est sibi. See " The Papist represented and misrepre- 
sented." Sold No. 38, Duke-street, Grosvenor-square, London. 

% As it is proved by the two previous mistranslation and forgery of the 
aforesaid Protestant reformed misrepresented 



984—990 



159 



the Supreme Apostoiate, to the glory of God and salvation of 
souls.*" 

984. "We, therefore, desiring nothing more than, 
by the guidance of God, to preserve inviolable th& 

INTEGRITY OF FAITH, PUBLIC PEACE AND JUSTICE: fol-' 

lowing this ancient and solemn custom :" 

985. " We excommunicate and anathematize, in the 
name of God Almighty, Father, Son, and Holy Ghost, and 
by the authority of the Apostles Peter and Paul, and by our 
own, all Hussites, Wickliffites, Lutherans, Calvinists, &c, 
&c. &c." 

986. Here follows the condemnation of ah heretics and 
schismatics, of the abettors, defenders, readers, publishers, 
and venders of their anathematized works, &c. 

987. " Further we excommunicate and anathematize all 
pirates, corsairs, and robbers, &c." 

988. " Further, we excommunicate and anathematize 
all who impose or augment any nezv tolls or gabells in their 
dominions, except in cases permitted by law, or by special 
leave of the Apostolic See, or who exact such taxes for- 
bidden to be imposed and augmented." .... 

989. Without presuming to decide upon the propriety" 
or impropriety of this Bull ; of the propriety, or impropriety 
of which Paul V. himself, in his own time, was the fittest 
judge, not only on account of his high station, personal abi- 
lity, and distinguished virtues, but on account also of biff 
council, or the College of Cardinals, many of whom were 
the most judicious, eminent, and virtuous men of the age ; 
even several belonging to the greatest part of the sovereign 
families of the Catholic world, 1 will only venture a few of 
the most obvious reflections. 

990. Far -from assuming a dominion over the temporalis 
ties of the sovereigns, Paul V-. most solemnly disclaims it in 
the most explicit manner: " desiring nothing more 
than to preserve inviolable the integrity of 
faith, public peace and justice :f" and ah those bles- 
sings not by all means, as the wilful mistransiator is pleased 
to add, from his own head and malice, bur by * the pasto- 
ral vigilance" ** the spiritual mord of ecclesiastical disci- 
pline" (984.) 

* As the Catholic Liturgy directs, on Good-Friday, prayers for the con- 
version of all sectaries to the Mother-Church ; a practice risihly aped by the 
excommunicated sectaries themselves ; was it not very proper that all the 
excommunicated sects should be made known on Maundy-Thursday ? 

f As any confessor, preacher, and moralist, is bound to do, from and by 
conscientious motives. 



160 



991. The spiritual sword, to which belongs the right of 
inflicting the spiritual chastisement of excommunication to 
pirates, corsairs, sea, and consequently land's malefactors. 
Thus to the exactors of new, unlawful, and unjustifiable 
taxes, let the dignity of the offenders be what it may. For 
divine religion and justice spares no one: neither Magistrates, 
Kings, Emperors ; Bishops, Archbishops, or Patriarchs. 

992. We must, therefore, before all, admire in this so 
much cried down clause, 1st, The most impartial equity in 
the excommunication of such as extort, or cause to be ex- 
torted unlawfully new and unjustifiable taxes; which are not 
a right of government, but an injury to the governed. 

993. We must remark, 2dly, The greatest respect for 
the law, sovereignty, private property, and public confidence. 

994. For the laze, to which the Bull inforces an invio- 
lable submission from Nations, Kings, and Popes, by ex- 
cepiing cases permitted by law. (988.) 

995. For sovereignty : because, as the criminal law, which 
punishes with death the. murderer, for instance, rather ho- 
nours than despises humanity : so the ecclesiastical law, 
which punishes with spiritual death, or excommunication, 
the exactor of any new, unlawful, or unjustifiable tax, rather 
served, than offended, sovereignty. — Sovereignty, which it 
was very respectful not to mention, even in cases where its 
owner might have incurred a spiritual punishment.- Sove- 
reignty, which nothing can assimilate more to the Deity, than 
the impossibility of injustice, and to which it is much more 
profitable to edify his Christian subjects, by an outward re- 
spect for, and reliance upon, the Vicar of Christ on earth, 
than to flatter them into, or discontent them by, pecuniary 
extortions, irreconcilable with royal dignity and common 
honesty. 

996. For individual properly, defended by the dread, 
nay the salutary dread, of excommunication, (976.) against 
both arbitrary power and sordid flattery, when interested 
courtiers and national moralists did not blush to insinuate to 
their easily persuaded sovereigns, that dominion or property 
of the land were synonymous appellations : so that the 
king should seem very kind indeed, in not confiscating every 
property at his pleasure. — Who, but the external Head of 
Christendom, could remedy those internal abuses ? 

997. For public confidence, grounded on the interested 
impartiality of the most independent, incorruptible, and con- 
sequently most universally trusted, casuist in the whole 



997—1000 



161 



world, the common Father of the kings and nations : in a 
word, the Pope. 

99 7 » That this was the true and only motive of the clause: 
"or by especial leave of the Apostolic See" not the wish of de- 
claring the Roman Pontiff the disposer of temporals, is quite 
out of rational suspicion, after the aforesaid previous declarati- 
on: " desiring nothing more than public peace and justice " For 
had any successor of the disinterested Paul wished to abuse 
his Bull, he might at all times have been remembered of its 
exclusive motive and intent, and have been most effectu- 
ally resisted. -The fear, therefore, of papal influence on 
the temporals of kings, if sincere, is a childish, more than 
a political, panic. (85.) 

998. We must consider, 3dly, The advantages which the 
whole world in general, and our time in particular, must 
have derived from that very Bull, had it been fairly received 
and observed, and not misrepresented, contradicted, and 
opposed by scribblers, who call every thing abuse except 
their own indiscretion. (995.) 

General Advantages. 

999. The fear of God, skilfully magnified by the salutary 
dread of excommunication, without trouble, expense, or 
danger, might, have prevented more rogueries, assassinations, 
injustices, arbitrary taxations, discontents, riots, wars, se- 
ditions, revolutions, insurrections, and invasions, than can 
ever be done by the best regulations, administrations, na- 
tional conventions, and expensive armies : and all these in the 
whole Christian world and era, by the exertion of one man ! 

Advantages for our own Time. 

1000. Let us suppose that the Most Christian King, 
Louis XVI. instead of consulting first a Protestant clerk and 
foreigner, named Necker ; and since the Notables, who gave 
satisfaction neither to the French King or the nation, should 
have consulted the Apostolic Chair upon the propriety of 
making ecclesiastical property contribute to the maintenance 
of religion, by providing for the national deficit, and so tak- 
ing away the pretext and occasion of innovations, equally 
dangerous for the altar and the throne. — No one could have 
objected to the concessions of Pius VI. noi suspected him of 
taking upon himself the obligation of restitution, to oblige 



162 



1001— 1003 



the elder son of the Church at the expense of her ministers. 
Mutual confidence must have rendered every sacrifice ea- 
sier, immediate, and seasonable : the pecuniary embarrass- 
ment would have been done away, and with it the pretext 
and occasion of a revolution. — Never would the monarchy 
have been entrusted to sacrilegious and parricide Reformers ; 
— its head would have remained the father of his people, — 

his family the brightest dynasty of Europe. France must 

have kept its peace, and not disturbed the peace of the 
world ;— -the two most powerful nations, one on the land, the 
other on the sea, would not have been induced from evil to 
evil, war to war, injustice to injustice ; the former to boast 
openly of having nine men to sacrifice for one, (Moniteur, 
March 1811); the latter to seek tacitly its salvation in the de- 
struction of its own allies # . 

3001. A most judicious author, Mr. Bonald, remarked 
lately, either in his "Political and Religi'ous Unity" or "Re- 
flections on the Crusades" that as Europe had been indebt- 
ed to the crusades, and consequently to papal influence, for 
having escaped from the Turkish yoke in the 10th, 1 1th, and 
12th centuries, nothing but the same influence could have 
saved the same Europe from the pseudo philosophical barba- 
rity of irreligion in the latter end of the eigheuenth. 

1002. Moreover, kings, as well as any other men, must 
be guided either by human passions or divine religion : if by 
the latter, the most arbitrary governments must become pa- 
temal ;->-'if by the former, limited, or regular governments, 
must degenerate into cowuption, endless war/are and taxa- 
tion^ Or DEMAGOGY. 

1003. Had the sovereigns prudently made the sacrifice 
of arbitrary power to their own and the community's welfare, 
in compliance with the patriarchal intentions of the common 
father of the faithful, Paul V. public concerns would have 
been henceforth weighed with the weights of the sanctuary, 
in the scale of divine justice. 

* If any humane soul complain of all the blood uselessly spilt in any cor- 
ner of Europe by so many ill-advised coalitions, he is coolly answered : " So 
much the better 5 so many more men that the common enemy shall not bring 
against England ! ! !" To this I have only a dreadful reply to make. It is a. 
prophecy inserted in a ministerial paper, and an extract of " the Bible dili- 
gently compared and revised, by his Majesty's special command." But as it 
is too long for a note, \ must insert it in an. Appendix atnhe end of the Work; 
and beg the reader to go on and read the Appendix only, after he has finished 
all our Parallels. — By ill-advised coalitions, I mean such as had uniformly increas- 
ed both the political and. financial importance of the enemv, and the difficul- 
ties of peace, 



1004—1013 



163 



1004. And the scale of divtne justice, handled by 
Christ's Vicar, necessitated, for conscience and universal 
estimation's sake, to keep it invariably straight, how much 
more beneficial must it have been to human kind, than the 
boasted " balance of Europe" ever inclined on the side of 
the heavier guns (or last reason of kings) according to the 
witty, though impious, remark of Frederic, the philosophic 
King of Prussia, " that for centuries past Providence ever 
stood on the side of the best artillery." 

1005. Had the kings and nations, better acquainted with 
their own interests,^ made their profit of the deep wisdom 
and Christian policy of that great Pope or Patriarch of 
Christendom, honesty would have been not only the 
best, but the only, policy, 

. 1006. So far the original, or genuine Christianity, in- 
tended to make us happy hereafter, is even in this world, 
most wisely calculated for mankind's general peace and hap- 
piness ! 

1006. To return to our parallel: as there can be no cir- 
culation without the heart, neither can it be a communion 
of saints without the Apostolic Chair. (8o'9— 874— 900 — ■ 
903.) 

1007. Hence there is not, neither was, nor shall ever be, 
an heretif) or schismatic unbeliever, who befriends the Pope. 
No wonder: how could the man, whom Christ himself 
calls heathen-like, V. reverence Christ's own Plenipotentiary 
Vicar ? Z. 

1008. Striking as Peter's Supremacy is, after the compa- 
rison of the Heart and Apostolic Chair, this Supre- 
macy rests on still much better grounds, from scripture, tra- 
dition, and facts. 

1009. From scripture. See W— Z. a. b. 1st Part, 
page 11. 

1010. From tradition. We shall only extract a part of 
the quotations related in the Dictionary of Morery, article 
" Pape," where we read : 

1011. " Saint Cyprian, one of the most strenuous 
champions of episcopacy, wrote in the 3d century, that pri- 
macy was given to Peter, to prove that there is only one 
Church of Jesus-Christ, and one Chair." 

1012. " Saint Augustin sajs, that in Peter only the 
Lord built his Church." (Remark, that he does not say, his 
Churches.) 

1013. " And St. Hierome, after speaking of the other 

U2 



164 



1014—1017 



apostles, adds : " However, between twelve, one is selected, 
in order that by the establishment of one head, the occa- 
sion of schism be taken off ." and elsewhere he calls Pope 
Damase Successor of St. Peter, and says that the Church 
was built upon this rock, that any one who shall have 
eaten the Lamb out of this house is a profane, and that 
every one who stands out of the ark must perish in the 
flood." (120.) 

1014. From facts. For "as early as the 2d century of 
Christianity, there arose a dispute between the eastern and 
western parts of the Christian Universal, or Catholic Church, 
about the time of celebrating Easter. Pope Victor was on 
the point of excommunicating the churches of Asia, be- 
cause they would not conform to the use of the western 
Church, when St. Ireneus wrote to him, desiring that he 
would not go to that extremity for a thing not worthy of 
such eclat." 

1015. " The aforesaid St. Cyprian, in the beginning of the 
3d century, wrote a letter to Pope Stephen, against Marcian, 
Bishop of Aries, a follower of the schism of Novatian, de- 
siring that the Pope would write to the Bishops of France, to 
exclude Marcian as a schismatic." 

1016. Both these, and all the Fathers, of the 2d and 
3d centuries, therefore, since no one said any thing to the 
contrary, acknowledged the supremacy of the Bishop of 
Rome as Successor of St. Peter, as well as the Council of 
Florence, when in the year 1439 it decreed : 

1017. "We define that the Holy Apostolic See and the 
Roman Pontiff have Supremacy over the whole world : that 
the Roman Pontiff is Successor of St. Peter, Prmce of the 
Apostles : that he is true Vicar of Jesus-Christ, and the 
Head of the Universal Church : the Father and Doctor of 
all the Christians : and that our Lord Jesus-Christ gave him, 
in the person of St. Peter, the full power to feed, regu- 
late, and govern the Universal Church, (quemadmodum) as 
it is contained in the Acts of the Councils and the Holy 
Canons*." Here again half Catholic believers, but not half 

* Why, will say the half-philosophic critic, why did this definition of the 
Pope's Supremacy come so late as the 15th century? Because (will answer 
the Christian philosophers), the obvious sense of scripture was sufficient to 
convince of the Supremacy of Peter's Chair any one but the inconsistent 
Reformers and their credulous abettors, perverted only about and since the 
15th century. 



1018—1022 



165 



quibblers, will argue that the Council of Florence circum- 
scribes papal authority within the limits of the canons, which 
he therefore never can over-reach, since the decree says : 
as it is contained in the Acts of the Councils" 

1018. Yet, 1st, They themselves are glad to be excepted 
by the Pope from canonical hindrances. 2dly, A power li- 
mited by the canons should not be full as the council de- 
clares the divinely trusted power of the Pope to be. (1017 ) 
Sdly, No one can limit what the divine Legislator did not 
limit ; and what can be more unlimited than this divine de- 
cree : " I will give thee the keys of the kingdom of heaven, 
and whatsoever thou shalt bind on earth, shall be bound in. 
heaven : and whatsoever thou shalt loose on earth, shall be 
loosed in heaven ?" Z. 4thly, There were no canons when 
God gave this plenipotentiary power, this plenipotentiary 
power, consequently, could not possibly be limited by the 
canons, but only defined what it ever was by divine right. 
(1017.) 

1019. So far the power of the Vicar of Christ on earth, 
according to the quoted sentence of Bossuet himself, (974.) 
t( is such, that the whole Church could neither add any 
thing thereto, nor take any thing therefrom." 

1020. We hope we have demonstrated this truth (1019-) 
not only from scripture, tradition, and facts, but even from 
nature, if not for every body, at least for the most intelli- 
gent and unprejudiced part of our readers. 



TWELFTH PARALLEL. 

ARTERIAL SYSTEM AND EPISCOPAL BODY. 

The Holy-Ghost hath made you overseers to feed the Church 
of Godj G. which he hath purchased with his ozon blood* . . . 
Acts xx. 28. 



1021. Arteries* 
are the principal organs 
of circulation, after the 



1022. Bishops 
are the principal agents 
of the ministry, after the 



* Ar.ter.jes, from aer, air, because they are the circulatory vessels, which 
combine the vital air of the' atmosphere with the blood. (592 — 597.) 



l66 



1023— 1029 



Heart, 
from which they receive 
their respective part of 
the blood, to propel it 
back to the heart, through 
their subjacent veins. 



Pope, 
from whom they receive 
their respective part of 
the flock, to maintain it 
in his communion, with 
the assistance of priests. 



1023. The two arterial trunks of the heart (967.) soon 
divide themselves into arterial branches, rami and ramuli ; — 
so the Apostolic Chair has immediately under it the Epis- 
copal Body, divided into Patriarchates, Archbishoprics, and 
Bishoprics. 

1024. However, the Holy-Ghost has only established 
under the title of Bishops, overseers of the respective parts 
of Christ's owe, and consequently universal flock, primarily 
committed to his one Head Vicar, Peter. They are, ac- 
cordingly told by St. Paul : 

1025. " Take heed, therefore, unto yourselves, and to 
all the flock over the which the Holy-Ghost has made you 
overseers. 

1026. Hence, contrary to the apostles, (905.) sent by 
their Almighty Lawgiver into all the world, their Successors 
in Episcopacy, the Bishops, are consecrated each for a spe- 
cial district of the Universal Church, and, though respect- 
able everywhere, out of that district they have no personal 
jurisdiction whatsoever. (959«) 

1027. As the heart receives the blood before it com- 
mits it to the arteries ; — so the Apostolic Chair has the pri- 
mary care of the flock> before it trusts any part of it to the 
respective Bishops of each district. 

1028. Any artery separated from the heart, dries up 
useless to the circulation of the blood ; just as any bishopric, 
separated from the center of the communion of saints, dries 
up useless to the ministry of the flock. (82 ) 

1029- -As tricuspid and mitral valves in the ventricles of 
the heart, represent the threefold jurisdiction and ministry of 
Peter's Successor, in his dignity of Head Pastor, Western 
Patriarch, and Roman, or Head Pontiff ; — so sigmoid*, or 
semilunar valves, not unlike the top of the crosier, or pas- 
toral stick, in the beginning of the arterial systems, most 
clearly represent the character of Episcopacy, equally be- 
longing to Peter's and the Apostolical Succession. 

* Sigmoid, from the Greek letter sigma, to which the top of the episcopal 
stick, or crosier, resembles. 



1030—1038 



107 



1030. The division of the arterial system into branches 
rami and ramuli( 1023.) is more artificial than natural ; — like- 
wise the division of the episcopal body into patriarchates, 
archbishoprics, and bishoprics, is rather ecclesiastical than 
constitutional. 

1031 Accordingly, the successor of St. Peter, the first 
Bishop of Rome, always held the supremacy over the Uni- 
versal Church, with the title of Roman Pontiff. But as 
Patriarch of the West, his authority, out of the Italian terri- 
tory, has been disputed, even by orthodox prelates, (among 
whom St. Cyprian) ; but by none but by dissenters from the 
Catholic communion or faith, as Successor of the Prince of 
the Apostles, Peter, b. (1007 ) 

1031. The arteries have the active motion of systole and 
diastole, as tbe heart, but in proportion to their relative big- 
ness. — The power of binding and loosing devolves to each 
Bishop, according to the extent of his respecti ve district. 

1032. All the arteries draw their origin from the ventri- 
cles of the heart. — There is not a single episcopal chair in 
the whole Catholic universe, which was not instituted by the 
Apostolic Chair. 

1033. Even the Cathedral Church of Malta, instituted 
by St. Paul, is not an exception, since he was then a co- 
operator of Peter's ministry, as we have had already occa- 
sion to remark. 

1034. It is but right to observe that Peter and Paul, who 
received, the former an ordinary, the latter an extraordi- 
nary, mission from heaven, are, after God, the founders of 
the Roman Catholic or Mother-Church. Her divine insti- 
tution therefore cannot possibly be questioned by any sin- 
cere Christian. (568—581.) 

1035. Arteries sometimes anastomose with one another. 
— Of two bishoprics the Apostolic Chair has often made 
one. 

1036. On the contrary, sometimes two smaller arteries 
in one subject, make the office of one in other subjects. — So 
the Apostolic Chair makes sometimes two bishoprics out 
of one. 

1037. Arteries terminate into excretory vessels which 
secrete excrementitious, or unprofitable juices, as the humour 
of transpiration and urine. — To episcopacy belong the right 
of granting indulgences, or release of temporal atonement 
for sins remitted, Q. and of inflicting excommunication. 

1038* Arteries terminate also in secretory organs, to se- 



16S 



1039—1045 



parate from the blood recrementitious, or profitable juices, 
sometimes useful only to the organs of secretion ; as the 
synovy of articulation ; at other times, useful to the whole 
system, as the pancreatic juice. — To episcopacy belongs the 
right of superintending the ecclesiastical or religious estab- 
lishments ; useful either to their members, as the specula- 
tive monasteries, or to the whole Church, as the religious 
orders devoted to the ministry. Hence St. Bernard used to 
say: 

1039- "In monasteries we receive every one; but in the 
clergy there must be men of approved, and not only of pro- 
bable, merit." In monasteries omnes recipimus, in clero autem 
oportet eligere viros probatos, et non probandos. 

1040. Arteries often terminate in excretory organs, like 
the exhalent vessels.— And we know that the apostles used to 
entrust the external part of the ministry to an inferior kind 
of ministers, called deacons. 

1041. " Diaconos etiam pudicos that is to say, f let 
deacons be likewise chaste." 1 Tim. iii. 8. # 

1042. As long as there is no solution of continuity be- 
tween the heart and the pulmonary arteries, they are the in- 
fallible means of extracting vital air from the atmosphere, for 
the vitality of the blood. — And the episcopal body, or assem- 
bled Church, in communion with its head, the Apostolic 
Chair, are the infallible interpreters of the living spirit of 
scripture for the sanctiflcation of the flock. 

1043. So far the Holy-Ghost made them " overseers, to 
feed the Church of God, which he has purchased with his 
own blood." 

1044. Thus it belongs to the 



Arteries, not to the 
veins, to separate 
from the atmosphere 

its VITAL AIR. 



Bishops, not to the 
priests, to extricate 
from the inspiration 
its living SPIRIT. 



* Here again the Reformers, who, according to a witty observer, used to 
end all their farces like comedies, with the marriage of the actors, did not 
like the chastity of deacons, which implied the chastity of other ministers. 
Accordingly, they mistranslated, " Likewise must the deacons be grave." Let 
the prudent reader judge of the gravity of such fancy-servers, and trust 
upon the corruption of such reformers, rather than upon this uncorrupted 
text of the Protestant Bible, teaching quite a different lesson : " I would 
have you without carefulness. He that is unmarried careth for the things 
that belong to the Lord, how he may please the Lord. But he that is married, 
careth for the things that are of the world, how he may please his wife." 
1 Cor. vii. 32, 33. 



1045—1054 



169 



1045. In a word (1044.) the definition of faith has been 
divinely and exclusively entrusted to episcopacy. 

1046'. " We are of God ; he that is of God, heareth us j 
he that is not of God, heareth us not : by this we know the 
spirit of truth from the spirit of error." (41—46.) 

1047. Thus it belongs to the 



arteries, not to the 

veins, to impart the 
ox i gen o us gas to the 
blood. 



bishops, not to the 
priests, to impart the 
' Spirit of God %o the 
flock. 



1048. In a word, ( 1047.) the sacrament of Confirma- 
tion is an episcopal sacrament. (556.) 

1049. Thus it belongs to the 

bishops, not to the 

priests, to impart 
both the flock and 
the Holy-Ghost to the 
priests. 

1050. In a word, orders are an episcopal sacrament. (556.) 
1051. Thus it belongs to the 



arteries, not to the 
veins, to propel 
both the blood and 
the vital air into the 
veins. 



arteries, not fo the 
veins, to propel the 
blood without the 
vital air into the 
veins* 



bishops, not to the 
priests, to impart the 
flock without the 
Holy-Ghost to the 
priests. 

1052. But the trust of the object, without the grace of 
the orders, is ecclesiastical mission ; there is, therefore, a dis- 
tinction between ordination and mission ; and this distinction 
is quite scriptural. 

1053. For Christ gave both to his apostles distinctly. 
He gave them ecclesiastical mission, saying: " As 
my Father hath sent me, even so send i you." 

1054. Likewise Christ gave his apostles ordination 
since, " when he had said this (J055.) he breathed on them, 
and said unto them : " Receive ye the Holy-Ghost : whose- 
soever sins ye remit, they are remitted ; and whosesoever 
sins ye retain, they are retained." Q. 



1055. 
veins transmit to 
other veins the biood 
which they have 



True 



X 



it is, that 

priests transmit to 
other priests the flock 
which they have 



170 



1056—1060 



received from the 
arteries ; but they 
do not do it by 
their own systole, 
but in consequence of 
the vis a tergo of their 
respective Artery, 



received from the 
bishops ; but they 

do not do it by 
a power of orders, 
but in consequence of 
the delegation of their 
respective Bishop. 



1056. So far the heart and pulmonary arteries, — adding 
oxigenous gas to the blood, — propelling blood now with — 
now without vital air, — represent,, 1st, Peter's and the 
Apostolical Succession. 2dly, The Apostolical Tradition. 
3dly, The Apostolical Ordination. 4thly, The Apostolical 
Mission. 

1057. So far the 
Arteries Bishops 
differ from the differ from the 

veins. priests. 

1058. Hence the Holy-Ghost has decreed, by the organ 
of *' the Church of the living God, the pillar and ground of 
the truth/' in her Council at Trent ; U. 

1059. " If any one shall say that bishops are not supe 
rior topriests, or that they have not a power of confirming 
and ordaining, or that that which they have is common to 
them with priests ... let him be anathema." Cone. Trid, 
can. vii. (384—392.) 



THIRTEENTH PARALLEL. 

VEINOTJS SYSTEM AND RECTORAL BODY. 

His disciples came unto him. ... Matt. v. 1. 

IO6O. Between the heart and arteries are thinner circu- 
latory and not beating vessels, destined to receive from the 
latter the blood returning to the former. They are called 
veins*.— Between the Apostolic Chair and Episcopacy there 
are inferior ministers, instituted by the latter for taking a part 

* Vdns^ from venio t to [come ; becaijse they intervene between the arteries 
arid heart, 



1061—1070 



171 



of their flock, and keep it in the communion of the former. 
They are called Rectors, or Priests. 

1061. As all the arteries originate from the ventricles of 
the heart, so from its auricles originate all the veins. — And it 
is clear that Episcopacy and Priesthood have their common 
origin from the Apostolic Chair, (960— 96 1.) or the divinely 
entrusted keeper of the keys of the heavenly kingdom. 

1063. So far the Apostolic Chair, or centre of ecclesi- 
astical ordination, mission, and Christian unity, was di- 
vinely intended to make of all the ministers of the " Sanctu- 
ary of God for evermore," viz : the "Holy Catholic Church, 
the Communion of Saints," one shepherd, as it is one 
fold. (962.) 

106'4. Some veins are as large, or even larger than some 
arteries ; yet they have no systole, no diastole, properly 
so called. — Likewise there are priests, whose jurisdiction is 
full as, and even more, extensive, than the jurisdiction of 
some bishops ; yet they have not the character of epis- 
copacy. 

IO60. Arteries are supplied in 1 the liver by the only 
vena porta, which operates like an artery, (1038.) — Incase 
of the Bishop's death, his jurisdiction, not his episcopal cha- 
racter, devolves to the chapter, which, however, is obliged 
to delegate this episcopal jurisdiction to one priest. 

1066. The veins run by the sides of the arteries. —The 
priests have the bishops for overseers. 

1067. The veins, like arteries, have three membranes, 
which are thinner, and semi-transparent. — The rectors are 
ecclesiastical members, who, like bishops, have gone 
through the orders of subdeacon, deacon, and priest, but 
who are both inferior to the episcopal order, and subject 
to episcopal inspection in their ministry. 

1068. Veins have no systole, but semi-lunar membranous 
valves, which are not only of the same nature as the veins, 
but represent the crosier, or episcopal stick.— Rectors re- 
ceive from their Bishops the right of exercising their sub- 
ordinate ministry, in which they are superintended by other 
priests, who, under the title of Grand-vicars, act in the Bi- 
shop's name, and as with his pastoral authority. 

1069. Hence in certain cathedral churches, when the 
archdeacon speaks for the Bishop, he takes the Bishop's 
crosier in his hands. 

1070. The proportion of the veins to that of arteries, 
is as 5 to 1.— In the Primitive Church, when each ever so 

X 3 



172 



1071 — 1075 



smalltown had its titular Bishop, the episcopal body was 
about a fifth of the vectored. 

10/1. So far we have in the heart, in the arteries, and 
veins, a striking image of the Prince of the Apostles, of the 
apostles and disciples, now succeeded by Peter's Successor, 
the Bishops and Rectors, and both the organs of circulation 
and agents of the ministry have auxiliaries. 



FOURTEENTH PARALLEL. 
THE AUXILIARIES OF CIRCULATION AND MINISTRY". 

Go ye into all the world, and preach the gospel to every crea- 
ture. He thai believeih, and is baptized, shall be saved : 

bat he that frelieveth not, shall be damned 

Mark xvi. 15, 16. 

1072. The spreading of the practical belief of the gospel, 
and the administration of baptism, two requisites of the 
new dispensation, to avoid eternal condemnation, had been 
entrusted by the Christian Lawgiver to his very apostles. 

1073. The number of Christians having encreased, so as 
to render it impossible for their successors, the Bishops, or 
even to the rectors appointed to such and such bishopric, or 
rectorate, to carry the gospel to foreign countries, or even 
to christen by themselves all the children of their respective 
flocks at home, the propagation of the gospel was com- 
mitted to some other priests under the name of missionaries, 
and the christening to uncler-curates, called vicars. 

10/4. To help- the 



o rgan s of c i rc u fat i on , 
absorbent vessels, viz : 
lacteal and lymphatic, 
bring to the blood, the former 
lacteal, the latter lymphatic 
particles. 



agents of the ministry, 
auxiliary ministers, viz : 
vicars and missionaries, 
bring to the flock, the former 
new-born, the latter converted 
members. 



1075. As arteries have a common origin, viz : the ven- 
tricles of the heart ; as the veins have a common origin, viz : 
the auricles of the heart; so the absorbent vessels are all 
branching out of the thoracic duct, itself a produce of the 
subclavian vein. 



1076—1082 



1*3 



107^. Likewise, as the episcopal and rectoral bodies 
have a common origin, viz : the power of the key4 of th£ 
kingdom of heaven, entrusted by its King to his Vice- 
gerent on earth ; likewise the missionaries and vicars, are 
as many emanations, or auxiliaries of the rectoral mi- 
nistry. 

1077. Henee, as the lacteal and lymphatic absorbents 
are, ho less than the veins, helped in the circulation of their 
contents, by valves from distance to distance.— Missiona- 
ries and vicars, no less than rectors, are supported in their 
ministry by the intervention of episcopal authority from 
place to place. ( 1 068.) 

1078. So far, in the ministry of Religious Economy, ia& 
in the circulation of Animal Economy^ every organ is so or- 
dered, that no one interferes in the duty of the other*. 

1079* Hence, in general, the unsoundness of any ecclesi- 
astical establishment contrary to the divine constitution of 
the one, holy, Catholic, and Apostolic Church of the Al^ 
mighty Christian Lawgiver. 

1080. Hence, in particular, the absurdity of the Epis- 
copalian, Presbyterian sects, and Levellers, who by rejecting 
the control of the Head Pontiff, of the episcopal, or sacer- 
dotal bodies over the flock, are not unlike anatomists Wtro 
would have the blood to circulate out of either the heart, the 
arteries and veins, or in a word, circulatory system ! ! ! 

1081. If it were, a man who, because the Apostolic 
Chair is the primary organ and the center of the ministry, 
should disrespect its subordinate and necessary co-operators 
and agents, the bishops and priests ; that man would be 
rightly called a Papist, and make himself as ridiculous, as 
the man who would have it that circulation might be per- 
formed with the heart alone, or a monarchy governed by its 
unassisted king. 

1082. But there never existed (on this, or on the other 
side of the Alps) any sect which thus deserved the name 
of Papist; a nick-name, however, often given to such as 
reverence the Apostolic Chair as the primary organ of the 
ministry, by such as do not. 

* It is the contrary in the Protestant communion, chiefly among those who 
come under the nafne of Method/its. Among them, any shopkeeper, or shop- 
sweeper, wants only to call himself a gos/iel-man, to go ■gbspelling what comes 
into his head in meetings, or even in the streets, provided he has given his 
name to the police with a few shillings. This is all his ministry ^ordina- 
tion, — and mission. Yet Methodists are tlie devout part of the reformation. 
The best of a bad thing isigood for nothing. (46.) 



174 



1083—1089 



1083. To close this parallel, another use of the lymphatic 
vessels, Is to bring medicine into the body from its surface. 
— And missionaries have not only brought from the extremis 
ties of the earth, scientific observations, to remedy most ef- 
fectually the pestilential systems of our half-sages, (668.) but 
they brought also the best medicines ; witness what is still 
called, Faba Sancti Ignatii, and Jesuit's Bark, 

1084. O most venerable Society of Jesus, worthy of that 
name for having produced more truly clever, good, useful, 
-and apostolical men, in the two centuries of your too short ex- 
istence, than any other society of men ever did since the be* 
ginning of the world, your most wicked enemies have given 
you the greatest of praises, in owning and proving that they 
could not overthrow either the altar or the throne, as long 
as you stood. 

1085. For no sooner had the crooked policy of the eigh- 
teenth century deprived the Church and State of your zeal 
and wisdom, than nations began to decatholize themselves, 
and there remains scarcely any one of the courts, which were 
inconsiderate, or weak enough, to work out, or not oppose 
your unjust destruction. . . . Fiaijustitia ne pereat mundus ! 

1086. Let us end the organization of the human body 
by this most adequate comparison. 



1087. As the Human Body 
remains identically 
the same, though a 
continual renovation 
of every organ thereof, 
and of every globule 
of the blood. 



1088. So the Mystic Body 
remains identically 
the same, though a 
continual renovation 
of every agent thereof, 
and of every member 
of the flock. 



FIFTEENTH PARALLEL. 

MAINTENANCE OF BOTH ANIMAL AND RELIGIOUS 
ECONOMY. 

1 am able to destroy the temple of God, and to build it in 
three days Matt. xxvi. 61. 

1089. The temple of God destroyed first, and since 
rebuilt in thiee days, is evidently the human body of the 



1090—1097 



175 



Word made flesh, put to death, and risen since from the 
dead by his own power. 

1090. The human body, however, of the Lord Jesus, did 
not differ from our own living body. 

1091. Our own living body, therefore, is the temple 
of God. 

1092. Now if the human body be the temple of God, 
even his figurative temple, we must find in the human frame 
a striking likeness of the divinely instituted religion, or in a 
word, Animal Economy, must be the living image of Reli- 
gious Economy. 

1093. The ignorance of men (428, 429.) may have hi- 
therto taken that truth from human consideration, and may 
still leave many obscurities about it, to be hereafter cleared 
up. Yet a summary survey of the w r ays, means, and 
helps of both Animal and Religious Economy must con- 
vince any man, open to conviction, of the meaning of St. 
Paul, when he repeated : " Know ye not that ye are the 
temple of God ?" 



I. THE WAYS OF 



animal economy and religious economy; 



1094. Three \ 

Corporeal Life, 
viz : the 
cerebral action, 
circulation, and 
respiration, 

1st 

CEREBRAL ACTION. 

1095. Any part of the 
body entirely deprived 
of cerebral action 
is physically dead. 

1097. Hence (IO96.) it 
can do nothing." John xv. 



wys or requisites of 

Spiritual Life, 
viz : the 

DIVINE GRACE, 

ministry, and 
instruction, 

WAY. 

DIVINE GRACE. 

1096. Any part of the 
Church entirely deprived 
of divine grace 
is spiritually dead. 

is written ; " Without me you 
5, 



17Q 1098—1108 



2d WAY. 



CIRCULATION. 

1098. The circulation of 

the blood is, next to 
cerebral action, necessary 
to corporeal life. 



MINISTRY. 



1099. The ministry of 

the fjock is, next to 
divine grace, necessary 
to spiritual life. 



1100. Hence the necessity of abetting by the teaching 
body of the Church, emphatically called : the Church. 

1101. " If he neglect to hear the Church, let him be 
unto thee like an heathen man and a publican." V. 

1 102. When Luther boldly stood alone against the Uni- 
versal Church, this divine command (1101.) " was in force 
or not. If not, who rescinded it ? If it was in force ? what 
could authorize his" rebellion, and justify his abettors, the 
unfortunate reformists of all kinds ? (1078.) 



1 J03. But circulation itself 
would be of no use 
to animal life, were 
not circulation 
imparting to the blood the 
vital part of the 
atmosphere through 
respiration. 



1 104. The ministry itself 
would be useless 
to spiritual life, were 
not ministry 
imparting to the flock the 
living spirit of the 
inspiration through 
instruction. 



3d way. 

RESPIRATION. J INSTRUCTION. 

1105. The first effect 
of respiration, of instruction, 

is to give to the is to give to the 

oxigenated blood a uniform faithful flock a uniform 
colour. belief. 

1106r This uniform belief of all ages, of all countries, 
and of the whole revelation, is called Catholic Faith. 

1107. Catholic, or eminently universal, on account of 
this threefold universality, of time, of place, and of 
truth. (1 106.) 

1108. A threefold universality, symetrically coexistent 
in the oxigenous gas, or vital air, ever, everywhere, 
homogeneous ; or of the same nature. 



1109—1118 



177 



1 109. It is impossible to be 
alive without vital air, saved without saving faith, F. 
to which the vivified to which the christened 

unbreathing foetus participates unteachable man participates 
through his mother. through the Church. 

1110. Hence the necessity (1 109) of faith, and of the 
only genuine or divine, in a word, one faith : as identically 
one as God himself. 

1111. « One Lord, one faith — without faith it is im- 
possible to please God." F. 

1112. Hence the groundless and most dangerous pre- 
sumption of such as, like the mistaken poet Pope, in these 
fine, but ungodly verses, say, against scripture itself : (1111.) 

" For modes of faith let graceless zealots fight ; 
" His can't be wrong, whose life is in the right." 

1113. This illusion, under the cloak of liberality, or under 
an equally wrong pretext, the plea of invincible ignorance, 
deceives, in our days, even Catholic believers. Let us ex- 
pose the too common mistake. 

1114. We are told that St. Denis, apostle of Paris, walk- 
ed for some time, wearing his own head, cut off, in his 
hands : which would suppose that he survived to the cessa- 
tion of the three requisites of corporeal life, viz: cerebral 
action, circulation, and respiration. 

1115. This is certainly possible to the Author of nature, 
as it might be possible to the Author of nature and grace, i® 
save a soul independently of the requisites to salvation. 

1 1 16. Yet we should laugh at the simplicity of a medical 
man, calculating how far animal life might be kept without 
its necessary ways. 

1117. But we do not know of a single instance of spirit- 
ual life without its requisites, or necessary ways, viz : divine 
grace, ministry, and faith. (1094.) Such as discuss seri- 
ously how far invincible ignorance (if there be any such 
thing, unless in ideots, or in barbarous countries,) might 
supply these necessary requisites, seem to me as ridiculous 
as if trying to find out how far the invincible ignorance of the 
aforesaid vital functions, viz : cerebral action, circulation, 
and respiration, might supply them. i 

1118. In a word, neither animal nor spiritual life, can 
be kept without their requisites, but through a miracle • 
and that such as deny the existence of miracles, should 



1119—1124 



depend upon an unexampled miracle for their salvation, is 

the most childish and groundless presumption*. 

1119. In fine, to say the whole truth ; (for to conceal it 
in the most, or rather only "necessary" concern; that of 
everlasting happiness or misery, is not only the most uncha- 
ritable and illiberal, but the most cruel of deceptions) ; in 
fine, invincible ignorance is merely negative, and can neither 
save nor damn any body. 

1120. It is, therefore, equally groundless, 



either to trust upon 
vacuum, or nothing, 
for the support of 
animal life and 
health : 



or to depend upon 
invincible ignorance 
for the support of 
spiritual life and 
salvation. 



1121. Hence invincible ignorance is not so much as 
mentioned by the holy Fathers, who all agree with St. 
Athanasius respecting the absolute necessity of the Qatholic 
Faith. (120—122.) 

1122. :< Whoever will be saved, before all things, it is 
necessary that he hold the Catholic Faith : which faith, ex- 
cept every one do keep whole and undefiled, without doubt 
he shall perish everlastingly (63.) 

] 123. There is no liberality, but rashness, in saying : 



either that one 
might be living 
without common air: 



or that some 
will be saved 
without Catholic Faith. 



1 124. But if the requisites of both Animal and Religious 
Economy agree so well with each other, there is no less ana- 
logy between their respective means. 

* But since ministry and instruction are to salvation what circulation and 
respiration are to life, what man of sense can find fault with his Holiness Pius 
VII. sacrificing in 180 i, by his Concordatum with the French government, 
the already dissipated property of the Catholic Church of France to the ne- 
cessity of restoring there both ministry and instruction ? Will a man, if not 
a fool, hesitate between the conveniencies of his fortune, and the absolute 
necessity of circulation and respiration? And if he consent to lose the two 
latter, when can he expect to recover the former ? This very sacrifice of 
ecciesias'ical property to ecclesiastical ministry and instruction, is an evident 
proof that the perpetual, universal, visible, and orthodox, in a word, Ca- 
tholic Religion, does care for the persons, not for the goods, and that her 
divinely instituted plenipotentiary Viceroy is jhe best possible judge of her 

tnnsactions. Z. In saying : "Give me the persons, keep the goods," 

(Gen. xiv. 21.) the pious Pius VII. has disarmed the impious covetousness 
which has begun and protracted the Protestant war against Catholic truth for 
near three centuries. 



1125 — 1131 



179 



the vital functions 
of Animal Economy 
are supported, are 
called natural functions. 



1 125. The means by which 



the ways or requisites 
of Religious Economy 

are supported, are 
supernatural institutions. 



if. THE MEANS OF 

ANIMAL AND RELIGIOUS ECONOMY. 



1126. 

Animal Economy 
are 

CH YMIFIC ATION, 
CHYLIFI CATION, 
SANGUIFICATION, 
OXI GEN ATION, 
SYSTOLE, 
EXCRETION OF BILE, 
SYST1C BILE, 
NUTRITION. 



The means of 

Religious Economy 
are 

CONNUBIAL ISSUE, 
CHRISTENING, 
TR AN SUBSTANTIATION, 
CONFIRMATION, 
ORDERS, 
REMISSION OF SINS, 
EXTREME - UNCTION, 
SACRIFICE. 



1127. The aforesaid natural functions and supernatural 
institutions have much more relation to each other, than any 
man is aware of, before analyzing each of them, and com- 
paring them singly with each other. Let us, therefore, make 
that comparison. 

1st MEANS. 
CHYM1FI CATION AND CONNUBIAL ISSUE. 



1 1 29. So connubial issue is the 
effect of the union of 
two distinct, although 
twin individuals, viz : 
the male and female of 
human kind*. 

1131. Connubial issue is 

interdicted to the 
agents of the ministry. 

* The best physiologists are persuaded, that in procreation animation 
comes from the male, and nutrition from the female. 

Y2 



1128. Aschymification is the 
result of the union of 
two different, yet 
homogeneous substances, viz: 
animalized and 
nutritious particles : 

1130. Chymification is 
performed out of the 
circulatory vessels. 



180 



1132—1143 



1132. As chymification 
ensures the reparation 
of the blood : 



1133. So connubial issue 
does the perpetuity 
of the flock. 



2d MEANS. 



CHYLIFI CATION AND CHRISTENING. 



1135. So the effusion of the 
common water of the 

GREAT LAVER 

on a born man, changes 
him into an innocent 
lamb, fit to enter 
the communion of saints. 



11-34. As the mixture of the 
watery juice of the 

PANCREAS 

with chyme, changes 
it into a milky 
fluid, fit to enter 
the ways of circulation : 

1 136. " Except a man be born of water and of the spirit, 
he cannot enter into the kingdom of God." John iii. 5. 

1137. Is it not strongly remarkable, that what in Ani- 
mal Economy represents Religious Enconomy's great laver 
of alljiesh, should be called pancreas, that is to say : all 
flesh? — Both changes (1134, 1135.) are truly inconceiv- 
able and most disproportionate to their causes : 

the former the latter 

a stupendous phenomenon an incomprehensible miracle 
of nature ; of grace. 

1138; As chylification 1139. So Christening 



is a requisite to 
enter the ways of the 
circulation : 

1 140. Besides 
the pancreatic juice, 
some recrementitious bile, 

and enteric juice, 
is added to the chyme 
for its chyiification e 



is a requisite to 
become an object of the 
* ministry. 

1 141. Besides 
the common water, 
not only oil consecrated by 
prayer, but salt, is 
applied to the object 
of the christening. 



3d means. 



sanguification and transubstantiation. 

1142. As sanguification I 1143. So transubstantiation 

means the change 



implies the change 



1144—1154 



181 



of food or drink into I of bread or wine into 
our own natural Christ's supernatural 

substance: | substance, g. 

1144. Both changes(1142— 1143.) are above human 
conception, yet 



the former conformable 
to the laws of nature : 

1145. The former performed 
through, not by, 
the natural action 
of the circulatory vessels: 

but in consequence of 
. the will of the Author 
of nature. 

1 147. As sanguification 
is equally, but exclusively, 

performed in the 
heart, arteries, and veins: 



the latter conformable 
to the power of grace. 

1146. The latter performed 
through, not by, 
the personal power 
of ecclesiastical ministers: 

but in consequence of 
the will of the Author 
of grace. 

1148. So transubstantiation 
is equally, but exclusively, 

committed to the 
pope, bishops, 'dad priests. 



1 149- We must, in fine, admit, but not explain, the 



phenomenon of 
the sanguified chyle, 
uniting its former 
qualities to the reality 
of invisible animation. 



miracle of the 
transubstantiated bread, 
uniting its former 
appearances to the reality 
of invisible immortality, k. 



4th MEANS. 
OXIGEN ATION AND CONFIRMATION. 



1150. 'As the chylous fluid 
acquires an increase 
of vitality, by the 
addition of 
oxigenous gas: (869.) 

115*2. As the oxigenous gas 
is combined with 
the biood, through the 
expansion of the 
arterial ends : 



1151. So the baptized child 
receives the confirmation 
of spiritual life by the 

gifts of ' 

THE HOLY-GHOST. (870.) 

1153. So the HOLY-GHOST 
is communicated to. 
the flock by the 
imposition of the 
bishop's hands. 



1154. In extraordinary cases, 



the blood may be 
oxigenated by the 
veins. (596.) 



the flock may be 
confirmed by the 
lyricsts. (597.) 



182 



1155—1167 



5th MEANS. 



SYSTOLE AND ORDERS. 



1 1 55. By its power of 
systole, either the heart 
or any artery propels 
some of the blood, 
along with 
oxigenous gas, 
into a subjacent 
artery or vein* 



1 157. Systole is an 
arterial function. 

1159. Veins may 
divide among subjacent 

veins the blood they 
received, but without 
any thing like systole. 



1156. By his power of 
ordaining, either the Pope 
or any other bishop imparts 
some of the flock, 

along with 
the Holy-Ghost, 
to an inordained 
bishop or priest, 
(518.) 

1158. Orders are an 
episcopal sacrament. 

1160. Priests may 
divide among subordinate 
priests the flock they 
received, but without 
any kind of ordination. 



6th MEANS. 

EXCRETION OF BILE AND REMISSION OF SINS. 



1161. As bile is the 
bitterest juice of 
Animal Economy : 

1163. As much as the 
retention of the 
noscivous bile incommodates, 
and its excretion liberates, 
corporeal life : 



1162. So sin is the 

greatest evil of 
Religious Economy. 

1164. No less does the 

contamination of 
mortal sin incommodate, 
and its remission liberate, 
spiritual life. 



1165. Catholic souls, express, if you can, the difference 
of your feelings before and after a good confession. 

1166. Uncatholic disbelievers, could you only experi- 
ence this difference but once in all your life, and there must 
be an end to any kind of dispute respecting con- 
fession. 

1167. Hepatic bile is prepared in the spleen, secreted 
in the liver, excreted into the duodenum, and partly retain- 
ed in the gall bladder. — Likewise the sacrament of penance 



1168-117? 



183 



has four parts, viz : contrition, confession, absolu- 
tion and satisfaction. 

1168. Contrition, or extreme sorrow, of which the 
spleen is the proverbial seat.*— —Confession*, by which 
only the confessor is enabled to liberate sinners from their 
sins, as the aceni biliori, or secretory glands of the liver se- 
crete bile from blood. Absolution, by which the pe- 
nitents are freed from the worst part of their iniquity, as the 
liver from its superabounding bile by its excretion. — ^Sa- 
tisfaction, by which the lesser part of sin, viz: its tem- 
poral atonement, is left for future consideration, as systic bile 
is retained in the gall-bladder for future use. 

7th means. 

THE SYSTIC BILE AND EXTREME-UNCTION. 

1169. Systic bile is an I 1170. The matter of 
oily mixture. | extreme-unction is oil. 

II71. " Is any one sick among you, let him call the 
(elders) priests of the Church, G. and let them pray for 
him, anointing him with oil in the name of the lord." 
(517.) 



1172. Systic bile is a 
bitter, and consequently 
comforting compound. 



1173. The intent of the 
sacrament of extreme-unction, 
is to comfort the sick. 



1174. Hence we read : " And the prayer of faith shall 
save the sick, and the Lord will raise him " (5 17. J 

1176. Extreme-unction 
was divinely intended, 
to blot out the 



1175. Systic bile is the 
best of soaps, and 

takes away the 
remaining spots of 
linen. 



remaining spots of 
lite. 



1177. We read accordingly : " And if he be in sins, they 
shall be forgiven him." (517.) 



* How ignorant must be, of the nature and effect of confession, its unfor- 
tunate reformers, when they call it an encouragement to sin, why did they 
not suppress medicine, as an encouragement to disorders ? And if the mo- 
ral physician must give advice to his patient, without being previously ac- 
quainted with the situation of his conscience, why does the physician re- 
quire the elucidation of every particular of the disorder for which he is con- 
sulted ? 



1178—1187 



Sth MEANS. 



NUTRITION AND SACRIFICE. 



1178. The continual nutrition 
implies the change 
of our food and drink 
into the living substance 
of any man. 

■ 1180. As the reparation 
of all and every want 
of Animal Economy 

is daily performed 
by the blood of man, 
without its effusion : 

1 182. As nutrition is 
constantly performed 
in every part of the 
head, body, and 
extremities : 

1184. As the use of the 
unbloody nutrition 
reaches every part of 
Animal Economy: 



1179. Thedaily sacrifice (503.) 
implies the change 
of bread and wine 
into the immortal substance 
of the God-man. 

1181. So the reparation 

of all and every want 
of Religious Economy 

is daily performed 
by the blood of Christ, 
who " dies no more/' 

1183. So the sacrifice is 

constantly offered for 
the common advantage of 
heaven, the Church, and 
purgatory. 

1185. So the use of the 

unbloody sacrifice 
benefits every part of 
Religious Economy* 



1 186. Without the benefit of the 



CONTINUAL nutrition, 
the human body must be 
a skeleton. 



1187- 



either the natural functions 
of chymification ; 
chylification 
by pancreatic juice ; 
sanguification ; 
oxygenation; 
systole ; 
excretion of bile ; 



DAILY SACRIFICE, 

the mystic body would be 
a phantom. 

It is equally impossible to reform 



or the supernatural institutions 
of matrimony; 
of christening 
by renovating water* j 
transubstantiation ; 
confirmation ; 
orders ; 
remission of sins ; 



* A new sect is new gospelling a Baptism of the Spirit ; that is, baptism 
without its necessary matter, viz : water. It was too much, for the hellish 
enemy of mankind to leave to the offspring of the reformed a ground of salva- 
tion, when dying in baptismal innocence ! ! ! (M36.) 



J 186— 1190 



185 



systic bile, and 
continual nutrition. 



1186. 
Nature 
has further ensured 
the regularity of the 
natural functions, 
by the constant removal 
of whatever could, by 
its quantity or 
quality, endanger 
Animal Economy. 



The 



extreme unction, and 
daily sacrifice*. 

Author of 

Grace 
has further ensured 
the regularity of his 
salutary institutions, 
by the constant removal 
of whatever could, by 
its quantity or 
quality, endanger 
Religious Economy. 



III. THE HELPS OF 



ANIMAL ECONOMY AND RELIGIOUS ECONOMY, 



1st HELP. 



1187. Insensible perspiration 
of gaseous, either watery 
or biliary particles, 
troublesome 
to the human body. 



1188. Continual vanishing 
of lesser, either venial 
or unatoned offences, 

buthensome 
to the mystic body. 



2d HELP. 



1189. Excretion of 
sensible and noxious 
fluids through the 
excretory power 
of arteries. 



1190. Excommunication of 
scandalous and dangerous 

members through the 
excommunicating power 
of episcopacy. 



* If the Reformists would, bona fide, own that their persuasions, coming in 
contradiction to, and many centuries after, the divinely warranted " one, 
holy, Catholic, and Apostolical" " Church of the living God, the pillar and 
ground of truth," " even to the end of the world," can be nothing more 
than nominal, or mock. Christianities, any faithful, or Catholic Christian, 
would allow them their too much grounded claims to the forfeiture of real 
ministry, P. and consequently of any episcopal or sacerdotal sacraments, of 
transubstantiation, real presence, daily sacrifice, &c. &c. &c. For the 
question is not, whether the Reformers, and of course their abettors, (506.) 
did, but bow the Catholics could, forsake what was divinely warranted to 
their Christian, original, perpetual, universal, visible, and orthodox, in a 
word, Catholic Religion, ** the sanctuary of God for evermore." A. 



z 



186 



1191—1194 



3d HELP. 



1 191. Liberation of 
excrements, or 
particles unconvertible 
into the use of 



either the Head, 
Body, or Extremities, 

through the largest 
canal of expulsion. 



1 192. Removal of 
reprobates, or 
members unconvertible 
into the use of 
either Heaven, 
the Church, and Limbo, 
through the broad 
way of perdition. 



1193. " For wide is the gate, and broad is the way, that 
leadeth to destruction, and many there be which go in there- 
at." On the contrary, " Strait is the gate, and narrow is 
the way which leadeth unto life, and few there be that find 
it." Mat. vii. 13, 14. 

1194. O merciful Jesus, who saidst to thy heavenly Fa- 
ther, recommending to him both thy apostles, and the fol- 
lowers of their doctrine and Church : " I pray not for the 
world*, but for them which thou gavest me, for they are 
thine, that they may be one, as we are. . . . Neither pray I 
for these alone, but for these also which shall believe in me 
through their word, F. that .they .may be one, as thou Fa- 
ther, art in me, and I in thee, that they may be one in 
us." John xvii. 9^ 11- 20. £1., O bountiful Redeemer, 
now in heaven, accomplish thy own prayer. Keep us, then, 
in thy one, holy, Catholic, Apostolical, and saving Church 
and Faith, through thy own grace, until we become one 
with thee, just as in the human body the select part of the 
blood is incorporated into the brain, after having through 
cerebral influence been kept in the narrow way of circula- 
tion, and benefited therein by the vital part of the at- 
mosphere. 

* What must become of the world, viz: its fashionable dupes, and what 
will avail their invincible, or rather wilful ignorance, if the merciful agonizing 
Jesus, though dying for all men, forsake such as will not follow his one, 
holy, Catholic, and Apostolical Church, which we.have so many times proved 
to be exclusively the Roman, or Mother-Church ? (67 — 69.) 



1195—1300 



SIXTEENTH PARALLEL. 

THE LIMBS AND LIMBO. 

It is a wholesome thought, to pray for the dead, that they may 
be loosed from sin 2 Mac. xii. 46. (537 — 545.) 

1195. Besides the head and body, there are parts, 
called extremities, because they are the confines of life, which 
they cannot retain independently of the head and body. 

Besides the triumphant and militant Churches, there 
isbetween them and hell extreme confines of spiritual life, 
called limbo, or purgatory , which are neither the heavenly, 
or earthly Churches, but a middle state, between, and in com- 
munion with, both. 

1196. If the head and body may live without their ex- 
tremities, their extremities cannot live without the head and 

body. ■ Likewise, though heaven and his earthly 

Church, or, in other words, though the triumphant and 
militant Churches may subsist without a suffering Church, 
and really would, if no faithful should ever die between inno- 
cence and " sin unto death," (474.) the suffering Church can- 
not help herself, and absolutely wants their assistance. 

1197. The existence of that middle place, far from be- 
ing unnoticed either by the written or unwritten word of 
God, has been diversely pointed out by different names 
given to the middle place between heaven and hell properly 
so called. 1st, By Scripture : 2dly, By the Apostles : 3dly, 
By the Apostolic Succession. 

1 198. That middle place is called by scripture, first, " the 
bosom of Abraham 

1199. " The beggar died, and was carried by the angels 
into Abrahams bosom : the rich man also died, and was bu- 
ried ; and in hell he lifted up his eyes, being in. torments, 
and seeth Abraham afar off, and Lazarus in his bosom" 
Luke xvi. m, 23. 

1200. Secondly, " a prison " For Christ put to death 
in the flesh, but quickened bv the spirit . . . w r ent and 

z i 



3 88 



1201—1209 



preached unto the spirits in prison, which were sometimes 
disobedient." 1 Pet.iii. 18—20. 

1201. " Agree with thine adversary quickly, whilst thou 
art in the way with him : lest at any time the adversary deli- 
ver thee to the judge. (852.) and the judge deliver thee to 
the officer, and thou be cast into prison. Verily I say unto 
thee, thou shalt by no means come out thence, till thou hast 
paid the uttermost farthing." - Matt. v. 25, 26. 

1202. Thirdly, " Paradise" " And Jesus said unto him, 
(the converted malefactor on his right side, who went with 
Christ into the aforesaid prison, a comparative paradise to 
the infernal prison the malefactor on the left went to,) 
Verily I say unto thee, to-day thou shalt be with me in pa- 
radise" (1200.) Lukexxiii. 43. 

1203. As to prevent the unlearned and unstable readers of 
scripture to mistake hereafter that place for the heavenly Je- 
rusalem, where Christ himself went only on Ascension-day, 
the apostles called the aforesaid paradise and prison by the 
name of hell in their Creed. (1202.) 

1204. " He (Christ) descended into hell" (1200.) 

1205. Any obscurity about the meaning of the aforesaid 
appellations had been cleared up, by the Apostolical Succes- 
sion calling the middle place between paradise and hell pro- 
perly so called, either limbo or purgatory. 

1206. Limbo, or confines of separation between heavenly 
Jerusalem and everlasting fire, in the time of the Old Testa- 
ment, and purgatory, or place of expiation for sins not unto 
death, to get admission into the bosom of God, since the 
New Testament. 

1207. As the four ventricles in the brain represent the 
many mansions in heaven, or the triumphant Church ; — 
as the two cavities of the body represent the teaching and 
taught part of ihe earthly, or militant Church, so the four 
extremities represent the different mansions of the middle, or 
suffering Church. 

1208. All these differences of the comparative paradise, 
and hell, or middle prison bet ween heaven and earth, and be- 
tween earth and hell, properly so called, are perfectly repre- 
sented by the higher and lower extremities, and perfectly 
named limbo and purgatory by the holy Catholic Church, the 
Communion of Saints, the pillar and ground of the truth. 

,1209- For as the higher extremities are even nearer the 
head than the body, so limbo was nearer heaven than the sy- 
nagogue. 



1210—12)8 



189 



1210. Nearer heaven, because every soul therein detain- 
ed was assured of his salvation ; and the synagogue could not 
operate the salvation of any one soul, not being entrusted 
with " the remission of sins" as the Catholic Church. 

1211. Likewise, as the lower extremities are more dis- 
tant from the head than the body, so the Church can afford 
heavenly assistance to, but receive none from, purgatory ; 
and so, as " the sanctuary of God for evermore," the 
Church is more like heaven than purgatory is. (1204.) 

1212. Besides, as there is a right and leftside in the up- 
per extremities, so were in limbo upright members, as Abra- 
ham and Lazarus ; and members who sometimes were disobedi- 
ent. (1200.) 

1213. Likewise, as there is aright and left side in the 
under extremities ; so in purgatory there are souls more like 
sheep, and other souls more like the goats, which shall sit 
at the right and left hand of the Supreme Judge of the 
living and the dead at the last day. 

1214. For reason itself teaches, that of two souls retained 
in purgatory, the one for a charitable lie, for instance, and 
the other for a venial offence in itself, yet committed in 
doubt whether it was mortal or not, shall suffer in a different 
manner, since God's justice will render to every one accord- 
ing to his works. 

1215. If it be a cruelty to refuse assistance to one's ex* 
tremities in pain, because they are not one's head or body, so 
must it be a barbarity, to refuse assistance to the souls dead 
in " sin not unto death," who seem to cry out with Job : 

1216. " Have pity upon me, have pity upon me, O ye 
my friends : for the hand of God hath touched me. Why 
do ye persecute me as God, and are not satisfied with my 
flesh? 

1217. " Oh that my words (12 i 6.) were now writtenl 
oh that they were printed in a book ! that they were graven 
with an iron pen and lead in the rock for ever !" Job xix. 
21—24. 

1218. These words were written in the hearts of the 
boasted reformers, and real deformers of Christian hope and 
charity, as well as of the Catholic faith, before they for- 
feited the Holy Catholic Church, the communion of sainti. 
Written, I say, not only by reason, which teaches that such 
as die between innocence and sin unto death ; that is, in sin 
" not unto death/' can neither be immediately admitted in- 



190 



121 9-— 1222 



to, nor everlastingly excluded from, heaven not only by 
tradition, which directed prayers for the dead in the syna- 
gogue, and in the oldest Christian liturgies, — but by the 
Protestant Bible itself, which in many texts points out, if not 
the name, at least the existence of purgatory. (1 199 — 1203.) 

1219. O Protestant hearts, much harder than the rock 
itself, in which at least a useful memorial of the dead may 
be graven, if you have forfeited both heaven and purgatory, 
by forsaking the communion of saints, let us peacefully in- 
dulge in the most rational, most charitable, most traditio- 
nal, and most scriptural hope, of helping our forefathers, 
and of being helped by our children, beyond the grave, re- 
specting the loosing of sins not unto death, (537.) until free 
from the temporal chastisement due to the least sins, and 
admitted into the heavenly Jerusalem, we may in turn help 
our helpers therein. (562.) 

1220. O Reformists, do but once reflect, that the more 
'difficult it is for you to convince yourselves of all and every 
Catholic tenet, the more impossible it must have been to 
make any one of these tenets universally believed by the Ca- 
tholic Christian world, ever convinced, that if even an angel 
from heaven preach any other doctrine than that which was 
ever believed since the Apostolical Tradition, he must be ac- 
cursed. N. (43—46.) 

1221. Notwithstanding the babblings of the Reformers, 
— -not reforming themselves, but perverting every thing ; — 
reason, charity, tradition, and even their own Bible, which 
in their hands seems to be not «• rule of faith, but an instru- 
ment of death, (7 16.) — let us continue to infer with scrip- 
ture, that : It is, therefore, a holy and wholesome thought, 
■to. pray lor the dead, that they may be loosed from sins," 
2 Mac. xii. 46. and consequently an impious and unwhole- 
some cruelty, to neglect this most charitable duty towards 
our parents, relations, and friends, to whom our prayers 
may, but our praises cannot, be useful. For, says St. Au- 
gustin : " they are praised where they are not, and tor- 
mented where they are." 

1222. Let us say, then, with the holy Catholic Church, 
the Communion of Saints :" Requiem aeternam dona eis 
Domine, et lux perpetua luceat eis !" 



1223—1228 



191 



SEVENTEENTH PARALLEL. 

CONFIRMATION OF THE PARALLELISM OF ANIMAL AND 
RELIGIOUS ECONOMY. 

Hominum commeta delet dies, natura confirmat. . . . Cic. 

1223. Time, therefore, will confirm the solidity of the 
previous parallels, if they be founded on truth : if not ; the 
contrary. 

1224. Every objection which we could oppose to this 
Parallelism having turned, upon reflection, to be a further 
confirmation of it, we shall relate the strongest of them. 

1st OBJECTION. 

1225. The previous Parallelism is a novelty : but novelty 
is repugnant to the old, and consequently true religion, 
which consequently the Parallelism is far from being fit to 
confirm. 

1226. Answer. It is not the novelty of proofs, but in- 
novation of tenets, which is repugnant to the old, and conse- 
quently true religion. On the contrary, the more true is 
the old religion, the more many proofs have been and shall 
be found of its truth. And among those successive, and 
consequently more or less new proofs, such as do demon- 
strate that all and every Catholic tenet, misrepresented by 
uncatholic disbelievers, as so many innovations, are, how- 
ever, represented by correspondent phenomena, or organs 
of animal economy, as old as the world itself, must evi- 
dently confirm both the aneientness and truth, nay, the di- 
vinity of the Catholic Religion. 

2d objection. 

1227. The Parallels cannot be approved by the world. 

1228. Answer. Neither are they to be approved by the 
world, if conformable to the spirit of truth, "Whom," saith 
infallibility itself, " the world cannot receive, because jt 
seeth him not, neither knoweth him." John xiv. J7» 



192 



1229— 1236 



3d objection. 

1229. It is not every part of the human body which has a 
parallel in Religious Economy. 

1230. Answer, Let us take for granted the mere asser- 
tion. We never said that the human body was nothing 
more than a likeness of Religious Economy*, but that such 
likeness was really found in the human body. If this likeness 
exist, as we hope we have proved it does, our object is ful- 
filled, and the objection groundless. 

4th OBJECTION. 

1231. Why compare to the Catholic Church the human 
body, created four thousand years before the institution of 
the Christian Mother-Church ? 

1232. Answer. Because, in the eternal knowledge of 
the Creator of heaven and earth, his eternal Son Jesus- 
Christ, and his spiritual kingdom, the Mother-Church, pre- 
ceded the sin of our first parents, and the ways and means of 
its reparation, as we see in nature that almost every remedy 
preceded the malady it was intended for. 

1233. We may apply to the objectioners the answer of 
Christ himself to the Jews, astonished at hearing that he had 
been seen, through faith, by Abraham : 

1234. " Your father Abraham rejoiced to see my day: 

and he saw it, and was glad. Then said the Jews unto 

him : Thou art not yet fifty years old, and hast thou seen 
Abraham? — Jesus said unto them: Eerily, verily, I say unto 
you, before Abraham was, 1 am." John viii. 58. 

5th OBJECTION. 

1235. In the Parallel there is none of the sexual organs. 

1236. Answer. Neither can there be ; for a parallel must 
admit of some difference, otherw ise it would not be a com- 
parison or parallel, but an identity. And the difference be- 
tween a physical and a moral body, and consequently be- 

* An English 'writer, Robert Flud, wrote eight folio volumes on the 
Macrocosm and Microcosm, that is, on the great and little world, or universe 
and man, who is called little world, because he seems an abridgment of the 
universe. 1 never saw any thing of his work but the title, and know of no 
other book, except the Bible, which hints a comparison between the human 
body and divine religion. 



1236—1240 



193 



tween a human body and the Church, is, thai the former 
must, and the latter must not, have sexes*. 

6th OBJECTION. 

1236. At least Animal Economy contains nothing like 
the worship of images, which consequently must be either 
an innovation, or make the Parallel of Animal and Religious 
Economy defective. 

1237. Answer, The whole objection will disappear, by 
clearing the shallow equivocation of the words " worship 
of images." Shallozv, because the abettors of the reforma- 
tion have admitted among themselves of " worshipful lord- 
ships/' which certainly they do not mistake for idols ; and 
have worshipful companies of tailors, of fishmongers, for in- 
stance, which they do not so much as> reverence. Shallow, 
because, if they ask any Catholic child, whether Catholics 
pray to images, they are answered: "No, because 
images can neither see, nor hear, nor help us." (Catholic 
Catechism.) 

1238. The worship of images, therefore, to a Catholic 
ear, means nothing more than their reverential use, to recall to 
our minds the invisible or spiritual things they represent. 
Hence a Catholic no more mistakes a crucifix for his Re- 
deemer crucified, than a Protestant the sacred name of Je- 
sus for the divine person called Jesus. 

1239* But Protestants would make the words " worship 
of images' mean a divine adoration paid to images. This is 
certainly an innovation, and an innovation of their own; 
which, of course, can make no part of genuine Christi- 
anity, nor consequently of its natural representation in Ani- 
mal Economy. 

1240. However the worship of images, as implying nothing 
but their respectful use to remind us of what they signify,just 

* Yet the mysteries of creation and of procreation are far from being 
void of every analogy : since between the brain, which we have demon- 
strated to be the figure of the Creator, and the regenerating fluid, (semen) there 
is not only a sameness of odour, but they are both endowed with an indepen- 
dent life, and both the origin of Animal Econo. ly ; as a kernel, for instance, 
is the origin of a tree ; and as the living Godh the principle of Religious Eco- 
nomy. Hence the God of nature and grace has not only represented all his 
works of creation in the brain, and among them man, but he represented 
man as the /irocreator of his race, since he represented him by the organs of 
generation, testes. O altitudo ! (649.) 

Aa 



194 



124 1—1242 



as every word recalls its meaning,is too conformable to nature, 
not to make a part of the external worship due to the Maker 
of our bodies, as an internal worship is due to the same Maker 
of our souls. Accordingly, every organ of our body recalls to 
our mind one or more spiritual beings ; as the little brain, for 
instance, God the Son ; pia mater, his pious Mother, &c. 
likewise every function reminds us of some supernatural insti- 
tution, as chylificatiqn, for instance, of christen ing. 
Animal Economy, therefore, is the very image of Religious 
Economy, and therefore represents and imitates the Catho- 
lic use of images, and consequently makes not the Parallel, 
but the objection, defective. 

1241. What can we infer from this defective objection ? 
A most consoling truth for the Catholic believer, viz: that 
his faith must be misunderstood or misrepresented, to be 
objectionable, and therefore that all opposers to the holy 
Catholic Church would reverence her, were they either more 
learned, or better men. I. For ignorance only, and covetous- 
ness, separate men from God and his divine religion. We do 
not mean by this truth to insinuate, that there is not even 
better men among the most moral Protestants, or any other 
sectaries, than among too many immoral Catholics, whose 
faith, though true aud divine, is dead, being alone, or with' 
out its zvorks. Nay, an immoral Catholic may be even 
more malicious than some bad Protestant, because the for- 
mer has abused the grant of the true faith, of which the lat- 
ter would perhaps make a much better use, if acquainted 
with it. In general, the better informed an immoral man is, 
the worse he proves to be. What is worse than a bad 
Catholic layman, except a bad Priest, a bad Bishop, a bad 
Pope ? But the perversity of some ministers never could in- 
jure the truth and holiness of the divine religion, which 
teaches of them : " they say, but do not ; — do what they say, 
but not what they do." 

7th OBJECTION. 

1^42. In the Catholic doctrine, Eucharist is a supernatural 
substance, viz : the immortal substance of the Redeemer 
under the shape of an inanimate substance, that of bread. 
But there is nothing like it in Animal Economy; therefore, 
either Animal Economy is not an adequate parallel of Reli- 
gious Economy, or the Catholic doctrine, concerning Eu- 
charist, is not a truly Chritian tenet. 



1241—1245 



195 



1243. Answei\ As the Almighty Redeemer has only 
established one memorial of all his wonderful works, namely, 
his divine substance, made meat indeed under the shape of a 
bit. of bread, we must not expect to find this wonder of won-, 
ders adequately represented any where; yet the very objec-. 
tion pointed out, namely, the presence of a supernatural 
substance under the shape of an inanimate substance, is no 
less universal in the whole human body, than Eucharist, or 
the presence of the supernatural substance of the God-man 
under the shape of an inanimate substance, in every spot of. 
his original Church. For in any part of our body, under 
the cover of epidermis, which is an inanimate body, there is 
a sentient and comparing power, implying, of course, a spi- 
ritual, or supersubstantial substance, viz: human soul, 
which is invisible. The Animal Economy, therefore, is, 
even in the objected case, ( 1242.) a sufficiently adequate pa- 
rallel of Religious Economy, and the Catholic doctrine of 
Eucharist is a truly Christian tenet, otherwise how could it 
be Catholic? (393—400.) 

8th OBJECTION. 

1244. Had the Author of grace, framed Religious Eco- 
nomy after Animal Economy, we should find in the living 
body an imitation of all the miracles, and consequently of 
the general resurrection of the dead, which it is ridiculous to 
look for. 

1245. Answer. Say : which it is ridiculous to deny. For, 
as " the trumpet shall sound, and the dead shall be raised .... 
and death he swallovoed up in victory" 1 Cor. xv. 52 — 54.- — 
so in every cavity of the living frame lymphatic vapours, bu- 
ried in some sort' out of the way of life, are raised by the 
oscillation of the absorbent tubes, and swallowed, to be re- 
stored again into the circulatory system, or action of life. 

1246. True it is, that the absorption of the extravasated 
lymph by the lymphatic vessels, already expresses the con- 
version of the infidels by the missionaries. (i0?4.) , But is it 
not worthy of the God of nature, who made the elements 
out of nothing, and with a few elements the immensity of 
sensible things— of the God of grace, who accumulated the 
abridgment of all his wonderful works into a bit of bread, 
transubstantiated by four words: this is my body.— Is it 
not worthy of the divine Author of Animal and Religious 
Economy, to represent more than one wonder of Religious 

A a 2 



196 



1247—1251 



Economy by one phenomenon of Animal Economy, parti- 
cularly when those wonders have the greatest analogy with 
each other ? Now what can be more analogous than physical 
death and spiritual death? Ministers of resurrection and mi- 
nisters of conversion ? 

1247. As, therefore, we saw in the brain four small emi- 
nences called, first, testes and nates, and secondly , the four 
t wains (corpora quadragemina), representing, first, the ge 
neration of human kind, and secondly its preservation ; so 
we see the restitution of the ex travasated lymph through the 
lymphatic absorbents into the living ways of circulation, re- 
presenting both the physical resurrection of the dead by the< 
ministry of angels, and the moral resurrection of such as sit 
in the shadow of death, by the ministry of human angels, or 
apostolical men. (7 Ifi.) 

1248. To be still more explicit ; the spiritual resurrec- 
tion of such as "sit in the shadow of death," is rather indi- 
vidual than universal, though taking place almost every 
where more or less at the same time ; which could not be 
better represented than by the absorption of lymphatic 
emanation in every cell of the cellular membrane of the 
body ? The last resurrection will be general, which is bet- 
ter represented by the immense absorption which takes place 
in all the great cavities of the body. 

Qth objection. 

1249. But the absorption of lymphatic vapours takes 
place, not only in the body, but in the head and extremi- 
ties; and as the head and extremities represent the tri- 
umphant and suffering Churches, will there be in them a 
resurrection of the dead ?■ 

1250. Jnswer. No: but the living souls of the tri- 
umphant and suffering Churches will be reunited to their 
formerly dead bodies at the sound of the trumpet. Now 
those glorious resurrections could not be better figured, 
than by the absorption of the lymphatic vapours in the 
head and extremities. 

10th OBJECTION. 

1251. Consider, that not only recrementitious, or profit- 
able lymph, but excrementitious, or unprofitable particles, are 



1252— 1259 



197 



likewise reabsorbed into the circulation of life, to be ulti- 
mately expelled from it. 

1252. Answer. Consider in your turn, that not only the 
blessed of the whole communion of saints, the triumphant, 
suffering, and militant Churches in heaven, purgatory, and 
earth, shall rise in glory, but that the reprobates of the 
natural, written, and revealed law, shall rise in judgment. 
" For Christ will come and judge the living and the dead." 
Apost. Creed. 

1253. Now the dead by the death of grace, or reprobates 
of natural, written, and revealed law, could not be better 
represented than by the excrementitious or unprofitable par- 
ticles of the head, extremities, and body. 

1254. For 1st, In the head, as the seat of understanding, 
will, and memory, was placed the natural 2dly, By 
the hand, a part of the upper-extremities, was written the 
written law. — 3dly, By the body, or the Church, is taught 
and believed the revealed law. 

11th objection. 

1255. However, there is a great distance between the 
representation of the resurrection of the living and the dead, 
and the representation of ail and every miracle of Religious 
Economy. 

1256. Anszver. All and every miracle is most clearly 
represented by Eucharist, the abridgment or memorial of ail 
the wonderful works of the Lord. 

1257. But the transubstantiation of our food or drink in- 
to our living flesh and blood is a most striking representation 
of Eucharist, and consequently of all the wonderful works of 
the Lord, all singly represented by the mystery and sacrifice 
of Eucharist, as we have already demonstrated. (318—340.) 

12th objection. 

1258. To make the parallel adequate, would require to 
rove, not only that the whole human frame, but every glo- 
ule of blood, is the figurative temple of the Deity, since 

every globule represents a faithful. The impossibility, there- 
fore, Of proving the latter, makes void any proof of the 
former. 

1259. Answer. On the contrary, the proof of the latter 
makes certain the proof of the former. 



198 



] 260— 1265 



1260. IF we can prove, therefore, that every ox igenated 
globule of the blood, by representing a faithful member of 
the flock, represents the temple of Deity, this must confirm, 
of course, the Parallel of Animal and Religious Economy. 
(1258.) 

J^6l. Now that task is not very hard ; for every tm- 
gznated globule is, of course, combined with ovigenous gas : 
thus with its elementary paits, viz: light, oxigen, and 
caloric, the very images of faith, hope, and charity; 
which are not only the three theological virtues, or divine 
gifts, but the three best possible representations of the divine 
Trinity - 

1262. Thus, 1st, Of the Father or Creator, of 
whom we read : " The invisible things of him from the 
creation of the world are clearly seen, being understood by 
the things that are made, even his eternal power and God- 
head, so that they are without excuse." Rom. i. 20. 2d, 
Of thk Son or Redeemer, whose Mother, as man, is 
called the Mother of the Holy Hope.—" I am Mother of 
Knowledge, and of Holy Hope." Eccl. xxiv. 24. Sdly, 
Of the Holy-Ghost, or Sanctifier, of whom it is writ- 
ten : " God is love (charity), and he that dwelleth in love, 
dwelleth in God, and God in him. " I John iv. 16. 

1263. Remark, it is only the oxigenated,- and conse- 
quently oxigenable blood, which represent the faithful, and 
consequently docile flock. 

1264. Docile respecting dogmatical or unchangeable 
points. For 



as every globule of the blood ; 
either out of the ways 
of circulation, or within 
vessels separated from the 

heart, can no more 
receive the light, oxigen, 
and caloric of" the 
vital air*: 



So every member of the flock, 
ei titer out of the ways of 
the ministry, or under 
ministers separated from 

Papacy, can no more 
receive the faith, hope, 
and charity of the 
living God*; 



1265. Docile respecting doctrinal or changeable points- 

For 



As any reformable part 
of Animal Economy 



So any disciplinal point 
of Religious Economy 



* In which we li ve, and move, and have our being. Acts xvii. 28, 



1266—1269 



199 



(the thymus*, for instance) 
is not reformed by 
any or all the veins, 
much less by any or 
all the globules of the 
blood, but exclusively 

by the beating of the 
HEAUIand Arteries: 



(thelove-feastsf, for example) 
is not reformed by 
any or all the priests, 
much less by any or 
all the laymen of the 
flock, but exclusively 
by the consent of the 
POPE and Bishops. 



1266. ' So far both the dogmatical and disciplinal parts of 
Religious Economy are duly exemplified in Animal Economy. 
Should, therefore, -ay men, ever so much respectable or opulent, 
and considered by the v\orld,(1227 ) presume to interfere even 
in disciplinal matters, without-the necessary guidance of their 
Bishops, they would contradict religion, no less than lambs 
would contradict nature, should they, because of their fine 
fleece, presume to take the crook from their humble shep- 
herd's hands. — Nay, if laymen should forget themselves so 
far as to dispute to the Pope, for instance, the right of ap- 
pointing their Bishop, or deciding himself about it, they 
would be like lambs (risum tenealis) disputing to the far- 
mer the right of appointing, conformably to his own will, 
a shepherd to any part of his flock. 
, 1267. May this simple, though adequate parallel, have 
the effect which the comparison Of the stomach and 
limbs had upon the Roman people wishing to separate 
their interests from those of the senate 1 

1268. So far all and every oxigeuated globule of blood 
represents so many faithful members of the flock, and con- 
sequently are like so many miniatures of tire temple of God, 

the Church of the living God, the pillar and ground of 
the truth?' 

LSth objection. 

1259. The cortical substance, either of the brain or of 
the kidney, without any correspondent symmetry in Religi- 

* The Thymus, so called from its smell, supposed not unlike thyme, is a 
temporary gland, situated between the lungs of the unbieathing fceius, to 
keep the space necessary to the expansion and increase of the lungs by the 
respiration. 

+ Love-feasts, instituted in remembrance of the Judaical supper of our 
Lord by his apostles, remembered by the holy bread distributed in some dis- 
tricts of the Catholic Church at high mass on Sundays, and substituted by the 
Protestant communion of bread and wine, to the eating and drinking of the 
immortal flesh and blood of the Redeemer, made meat indeed, and drink 
indeed, in his " sanctuary for evermore." 



200 



1270—1276 



ous Economy, is in the whole Parallel a defect, which proves 
that the Parallel was not intended by him, " who made no- 
thing defective." 

1270. dnszver. We have already hinted, and there is 
not any necessity to hint, that our own insufficiency proves 
nothing but itself. If we leave at present many imperfections 
in a parallel never attempted before, as far as we know, there 
is no reason to infer, that neither ourselves hereafter, nor 
much better annalizers, will better our present sketch. 

1271. Yet if we have not compared before the cortical 
substance of either the brain or the kidney with anv part of 
Religious Economy, it is only because what we have to say 
about it might have been less clearly understood, before the 
whole Parallel was established upon a number of still more 
striking similitudes. 

1272. However, anatomical researches have sufficiently 
shewn, that the cortical substance of the brain is nothing but 
the minutest blood vessels, or scrutineers, through which 
the most precious part of the blood is sifted, if I may be al- 
lowed the comparison, in the head, to become a part of the 
substance of the brain : and upon this anatomical and phy- 
siological document we may ground the following compa- 
rison. 

1273. The purest particles of the blood cannot be incor- 
porated into the brain, the very image of Deity, (6 10.) with- 
out going through the minutest canals of the human frame. 
And we have already seen that 

1274. " Strait is the gate, and narrow is the way, 
which leadeth unto life, and few there be that find it." Matt, 
vii. 14. 

1275. We may likewise compare this scrutiny of the 
purest particles of the blood, previous to their admission in- 
to the interior of the brain, to the scrutiny of the saints for 
their canonization, or admission into the calendar of the 
Mother-Church*. 

1276. If you object, that for the admission of the saints 
into the bosom of God, Christ alone is to be the judge of 
the living and the dead, scripture will teach you that Christ 



* A scrutiny so very severe, that when St. Francis Regis was to be cano- 
nized, a number of miracles attribired to this saint having been attentively 
read by a member of the British Parliament, then lodged in the palace of the 
Cardinal who was to report the cause, he could not help owning that no jury 



J277 — 1281 



himself associated to his functions of Supreme Judge, the 
dispensers of his mercy in the remission of sins, namely, his 
aposties, and their successors and associates, " all days even 
to the end of the world," when he said to the Apostolical 
College : 

1277. " I appoint you a kingdom, as my Father hath 
appointed unto me,— that ye may eat and drink at my table, 
in my kingdom, and sii on thrones, judging the twelve tribes 
of Israel." Luke xxii. £9, 30. 

1278. Now the scrutiny of the heretic and schismatic by 
the teaching Church, to declare them excommunicated, is 
not less scrupulous, and so is very well represented by the 
imperceptible blood-vessels which compose the cortical sub- 
stance of the kidnies. 

1279. The same scrutiny of the urine may still remind 
the judgment of the reprobates at the last day. The repro- 
bates scripturallv compared to goats, the very offensive smell 
of which is like urine. 

14th OBJECTION. 

1279- To make the parallel right, we should find in 
Animal Economy the four characters, or marks of the true 
revealed religion, namely: its unity, holiness, catho- 
licity, and apostolicity, and who will say that Ani- 
mal Economy is one, holy, catholic, and aposto- 
lical ? 

1280. Answer. As the Parallelism of Animal and Reli- 
gious Economy does not exist in the words themselves, but 
in the things expressed by those words, a sound mind will 
not look for the words, "Unity, Holiness, Catholicity, and 
Apostolicity," in Animal Economy, but will soon find there- 
in a satisfactory image of their meaning. 

1281. For, 1st, How is the divine or revealed religion 
one ? Because all its members agree in one faith. — 2dly, 



in England would have objected to any of the facts related in that cause. 
*\ Then," replied the Cardinal, " know you that the Roman Church is still 
more difficult than any of the British courts : for all the miraculous facts you 
so fully approved of, are only such as I excluded, as insufficient to ground a 
canonization. Were it not lor some other more satisfactory miracles, Fran- 
cis Regis could not enter the calendar of Saints." (See History of St. Francis 
Regis.) 



Bb 



202 1282—1290 

Are all of one communion. — 3dly, And are all under one 
head. 

1282. Now is not, that, 1st, One spirit: 2dly, Onefold: 
3dly, One shepherd in the ministry of Religious Economy, 
represented by the unity, 1st, Of the spirit of life, or, vital 
air : 2dly, Of the system : 3dly, Of the center of circulation 
in Animal Economy? 

1283. 2dly, How is the divine, or truly revealed religion, 
holy ? 1st, By teaching a holy doctrine : — 2dly, By unit- 
ing all to a holy life : — 3dly, By the eminent holiness of 
thousands of its believers. 

12b4. Now is not the threefold holiness of Catholic, 1st, 
Doctrine, 2dly, Morality, and 3dly, Saints,— exemplified 
by the threefold vitality, viz : 1st, Of vital air: 2dly, Of 
vital functions : and 3dly, Of accession of vital parts to the 
brain ; that is, the conversion of the most oxigenated and 
purest globules of blood into the substance of the brain . ? 
(1283.) 

1285. 3dly, How is the divine, or truly revealed religion, 
Catholic, or eminently universal ? — Because, 1st, She sub- 
sists in all ages : 2dly, Teaches ail nations : and, 3dly, 
Maintains all truths. 

1286. Now this threefold universality, 1st, Of time : 
2dly, Of place : 3dly, Of dogma, in Religious Economy, is 
it not faithfully represented in Animal Economy by the oxi- 

fenous gas, which conveys, 1st, At every moment, 2dly, 
o every part, 3dly, In its integrity the spirit of life, the vital 
air, the striking likeness of the spirit of divine inspiration I 
(620, 621.) 

1289. 4thly, How is the divine, or truly revealed religi- 
on, Apostolical? By a perpetual succession from the 
apostles of Christ, of, 1st, Their doctrine : 2dly, Their or- 
ders : and, 3dly, Their mission. 

1290. But as the Apostolical Succession, the Apostolical 
Doctrine, the Apostolical Orders, and.the Apostolical Mission, 
do more particularly belong to the teaching Church, which we 
have already proved to be represented by the chest, so in the 
chest we find, 1st, The image of the Apostolic Chair, and its 
immediate agents, viz : the heart and pulmonary arteries : 
2dly, The image of the Apostolic Doctrine, or Tradition, in 
the separation of the ever uniform vital part of the atmosphere 
by the pulmonary arteries : 3dly, The image of the Aposto- 
lic Orders, in the passage of both the blood and vital air 
into the veins (1049 ) from the expanded arteries : (J 152.) 



1291—1293 



203 



4thly, The image of the Apostolic Mission, in the passage of 
desoxigenated blood from the first ventricle of the heart to 
the pulmonary arteries. (1056.) 

15th OBJECTION. 

1291. The letter of scripture has been equally warranted, 
as its spirit, to the teaching Church ; yet nothing repre- 
sents the letter of scripture in Animal Economy, which con- 
sequently represents unfaithfully Religious Economy. 

1292. Anszoer. We have seen many times, that as the 
vital air, or oxigenous gas, represents the spirit of scrip- 
ture, so its letter is represented by the azotic gas. We may, 
therefore, conclude that, 



1293. As the perpetual 
separation of the 
vital part of the 
atmosphere from 
its unrespirable gas 
by the arterial system, 
implies their constant 
contact with that 

azotic gas, or 
unrespirable part 
of the atmosphere: 



1294. So the perpetual 
distinction of the 

spirit of the 
inspiraton from 
its dead letter 
by the episcopal body, 
implies their constant 
possession of that 
scripture, or 
dead letter 
of the inspiration* 



]6th objection. 

1295. What can justify the impropriety of one center of 
ministry, the Pope, for so many countries and islands, let 
them be ever so much distant from him ? 

1-296. Answer, Nothing more than the propriety of one 
center of circulation, the heart, for so many muscles and 
organs, let them be ever so much distant from it. 

1297. As the Heart, under 1298. So Papacy, under 

the Brain, is the origin Divinity, is the origin 

and soul of the and soul of the 

whole circulation : whole ministry. 

17th OBJECTION. 

1298. Nothing in Animal Economy represents the Ca- 
tholic tenet of the infallibility of the teaching Church, either 

B b 2 



204 



1299—1305 



assembled or dispersed. The inference is, that either Catho- 
lic Faith is defective in truth, or that Animal Economy is 
not a real simile of the Catholic Faith. 

1299. Answer. The infallibility of the teaching Church 
is a supernaturally granted impossibility to Peter's and the 
Apostolical Succession, viz: the Pope and the Episcopal 
Body, united either in councils or out of councils, ever to 
forsake the living spirit of the inspiration, or to deprive of it 
their faithful flock. 

1300. We have already seen the striking analogy 

I. Of the Heart — and the Pope : 
II. Of the Arterial System—and the Episcopal Body: 

III. Of the Pulmonary Arteries — and assembled Bishops : 

IV. Of the other Arteries — and dispersed Bishops : 
V. Of the Vital Air— and Spirit of Truth. 

From which analogies we may fairly infer that 



1302. So the living Spirit 
of the inspiration 
is divinely inherent 
to the episcopal body, 
either in or out of 
councils, 
and inseparable from 
the flock they 
instruct. 



1301 . As the vital air 

of the atmosphere 
is naturally inherent 
to the arterial system, 
either in or out of 
the lungs, 
and inseparable from 
the blood they 
enlighten : 

1303. So far the objected tenet, of the infallibility of the 
Church, is conformable both to truth and Animal Eco- 
nomy. 

18th OBJECTION. 

1 304. The reader, dull of belief, might further object, that 
he does not see how the doctrines of Luther, for instance, or 
any other dissenter from the Catholic communion and faith, 
contradict not only the obvious and authentic sense of scrip- 
ture, but human economy itself. 

1305. If the identity of Christ's own doctrine, and Pe- 
ter's, or the Roman Catholie faith, has not convinced the 
reader that any deviation from it is necessarily a contradic- 
tion of the spirit and word of God, never departed from his 
perpetual, universal, visible, and orthodox, in a word, Ca- 
tholic Church, and consequently of the obvious authentic 
sense of the word of God, it is a proof stronger than 1 could 



1306—1311 



,205 



suggest, that faith is a heavenly gift, which the objector 
must endeavour to obtain, and will obtain more readily by 
prayers than by reading. (See the Introduction to the first 
part of this Christian Alphabet.) 

1306. But if, from the precedent Parallels, one cannot 
help concluding the similarity of both the Animal and Re- 
ligious Economy, must not any doctrine adverse to the lat- 
ter equally disagree with the former, according to this logi- 
cal axiom : " two things like, cannot be one like, and the 
other unlike, to a third . ? " 

1307. But logic disagrees too much with the deserters of 
the divine, and consequently true Christianity, to be a fa- 
vourite with them. Let us, therefore, spare them the trou- 
ble of learning from it what it is so easy to make evident by 
a few examples. j . 

1308. Longum iter per pr&cepta breve per exempla. Seneca. 

1309. When Arius denied the divinity of the second 
person of the Divine Trinity, Jesus-Christ, he denied the 

. vitality of the little brain : as Mahomet denied its ex- 
istence, when he said : " There is not God of God." 

1310. When the once Catholic friar Luther, disap- 
pointed in his expectation of preaching respecting the indul- 
gences granted by Leo X. to such as, returning to the sav- 
ing grace by the worthy participation of die sacraments of 
penance and of the Lord's body, instead of any other pious 
work usually prescribed then, by way of atonement for the 
temporal chastisement due to sins remitted ; would come 
forward to consecrate to the divine religion, or rather to 
its divine Author, the finest temple which ever existed, 
namely, the Basilic of St. Peter, at Rome. When, 1 say, 
Friar Luther, disappointed in his expectation of preaching 
then in favour of these indulgences, first spoke and wrote 
against their real or supposed abuses, and since against thejr 
efficacy and truth, did lie not imitate the pretender to me- 
dical knowledge, who being disappointed, for instance, in 
a speculation of honour or emolument, respecting a dia- 
phoretic medicine, should speak and write, first against the 
abuse of sudorific medicines, next against their efficacy and 
existence? 

1311. When he, a monk, or mere auxiliary (1038.) in 
ecclesiastical ministry, magnified himself into "the name of 
Ecclesiastes, and acted as such, without any ordinary or ex- 
traordinary mission, (1034.) was he not a little more ridicu- 
lous than an anatomist, for example, mistaking a small lyrn- 



206 



1312 — 1314 



phatic vessel for the auricle of the heart ; nay, for the whole 
beating part of the circulatory system ? 

1312. And when, contrary to the perpetual and univer- 
sal belief, or Catholic Faith of Apostolical Tradi- 
tion, respecting transubstantiation, he fancied his own 
private ridiculous system of consubstantiation, or real pre- 
sence of bread and of the flesh of the Lord together in the 
sacrament, was he less extravagant than the physiologist, who 
would have it, that after sanguification, the blood is not 
only blood, but still the food and drink which we have 
taken ? 

1313. Likewise when Calvin, another incorrigible re- 
former, pretended that real conversion left the bread and 
wine merely bread and wine, did he not almost say that real 
digestion makes no change in our food and drink? (1142, 
1143.) 

1314. To what can we compare the bastard girl of Ann 
Bullen, and the once defender of the Catholic Faith, Henry 
VJII. when she martyrized any British Christian, who could 
no more than she herself, believe she was become a she 
Pope of the Church, which rejects the ministry of even a 
virtuous woman ? To what, I say, can we compare her, bet- 
ter than to a globule of extravasated and corrupted blood, 
foolishly magnified into the heart itself *? Yet a Protestant, 
and consequently human institution, may be headed by a wo- 
man, a child, or even have no head at all. 

* Protestant historians (for their historical fidelity is much like their reli- 
gious faith) have called Queen Elizabeth a great Queen, instead of a great 
malefactor, and given the name of bloody Mary to the daughter of Queen Ca- 
therine, because she was much like her ill-used mother, that is, a pious 
Catholic Princess ; and to ground their misrepresentations, they published 
that Queen Mary had killed thousands of thousands of Protestants on account 
of their religion.— — If she had, she would have acted absolutely in contradic- 
tion to the principles of her Catholic Religion, which is notanswerable for the 
conduct of such as violate her dictates. But the fact on record is, that Queen 
Mary never signed, in all her reign, as many as one hundred warrants of death ; 
all tor rebellion, and not for difference of religion. True it is, that convinc- 
ed that any sincere Catholic might be trusted as a faithful subject, she of- 
fered and granted a gracious pardon to any of the wicked rebels who would 
; return to the one, holy, Catholic, and Apostolical Faith of his forefathers. 
And so did several Protestant reformed sovereigns offer since their gracious 
pardon to Catholic subjects, accused of real or supposed capital offences, pro- 
vided they would forsake their divine religion. Should it be right to infer that 
all the Catholic culprits who preferred to forfeit a mortal, than an immortal 
life, have never been tried for any other/rause, or pretext, than religion ? To 
be tried for rebellion or for religion, is not the same tiling. Neither is offer- 
ing pardon to a rebel, provided he gives the only security he can for his good 
behaviour m future, a proof he was guilty of nothing but apostacy. 



1315—1321 



207 



1315. Again, when as late as the year 1806, one of the 
most respected and learned, and I may add, humane and 
charitable, Prelates of the Church of England by 
law established, published, seemingly in a " Charge to his 
Clergy," but truly in a libel against his fellow-subjects, the 
Catholic body of England, Ireland, and Scotland, that their 
worship (by him so called) to the saints of God, is deroga- 
tory from the honour of God the Father, the mediatorship of 
God the Son, and from the sanctifying grace of the Holy- 
Ghost, did he not imitate a pretender to medical knowledge^ 
who would publish, that the use of nerves in the Animal 
Economy is derogatory from the dignity of the brain, from 
the intervention of the small brain, and from the vivifying 
power of the oblongated marrow ? 

1516. This charge, should it survive the learned charger, 
must remain an incredible, though evident witness, against 
the deep ignorance of Catholic Faith, Christian Charity, hu- 
man justice, or want of common sense, to which are exposed 
the interested enemies of real Christianity. 

J31 7- We are told, that had it not been for the wrong 
advice of a Right Reverend Spiritual Lord, his excellent Ma* 
jesty George the Hid. so humane, so upright, and so con- 
scientious, that his own Protestant subjects have often mis- 
taken him for a Catholic, would have long ago vindicated 
the English nation of the reproach of injustice against his 
most faithful subjects, their Catholic brethren. 

1318. But he was told that his Coronation Oath forbade 
him doing them justice. — — Is it best to keep, or not to 
keep, an unjust promise ? Was the head of the upright 
John Baptist to be taken off, because Herod had solemnly 
promised to comply with the wishes of a wicked woman ? 

1319. Again, for there is no end to the contradictions of 
the opposers to divine truth • when the reformers suppos- 
ed that the Pope, for instance, had changed the Catholic 
Paith, they gravely accused him of having changed the na- 
ture of common light, or oxigenous gas. (894.) 

1320. For the same reason, when they preten^ that 
scripture alone is the sole rule of faith, they assert that azotic 
gas is the sole spirit of life. Is there any wonder, then, if 
they sit in darkness, and in the shadow of death ? Ps. 
cvii. 10. (716.) 

1321. In fine, when any of the deserters of the perpetual, 
universal, visible, and orthodox Christian, in a word, Ca- 



208 



1322—1326 



tholic Church of Jesus-Christ, proclaim themselves safe 
enough out of it, and call uncharitable the conviction of 
their danger, do they differ from a pretended reformer of, 
or protestant against, physiology, who would teach that 
the blood can circulate any where but in the ways of circula- 
tion, and that it is uncharitable to believe the contrary ? 

J9th OBJECTION. 

1322, The gift of prophecy, promised to the -divinely 
established religion, is neither represented in the human bo- 
dy, nor existing in the Roman Catholic Religion. We 
must, therefore, look out of the Roman Catholic Religion, 
and of the human body, for either the reality or adequate 
representation of Religious Economy. 

1323, Answer. The gift of prophecy implies either the 
elucidation of scripture, or the prediction of future events 
relative to the divine religion. And both are existing in the 
Roman Catholic Religion, and represented in the human 
body. 

1324. For the definition offaitkh not only a morally and 
divinely secured charge of Peter's and the Apostolical Suc- 
cession, ever subsisting in the Roman Catholic Church; but 
their perpetual, universal, and entire, in a word, Catholic 
doctrine of the apostles, is most satisfactorily represented by 
the perpetual and universal homogeneity of the oxigenous 
gas, ever every where uniformly transmitted from the atmos- 
phere to the blood by the heart and arteries. 

1325. From the atmosphere, which we have demonstrat- 
ed to represent the inspiration, (710 — 7\Q.)~to the blood, 
which we have demonstrated to represent the flock, (850 
— 868.)— and by the heart and arteries, which we have de- 
monstrated to represent the Apostolic Chair, and all the 
bishoprics of its communion, (9^3) 

132(3. Likewise the prediction of future events relative to 
genuine Christianity, not only implies .an enlightening of the 
Holy-Ghost, represented by the light of the oxigenous gas, 
which enlightens every globule of the arterial blood ; but the 
■members of the Mother- Church thus represented ever were 
the organs of such predictions, from St. John's Revelation, 
in the first century of the Roman Catholic Church, to the 
revelation of a most humble nun at Rhedon, in Britanny, 
at the latter end of the eighteenth century of the same 
Church, 



1327—1335 



209 



1327- I take my divine Judge as a witness, that I, and 
many others still in England, had the paper, of which 1 am 
now to translate a true copy, several years before the events, 
which I shall compare with the revelation itself, made it a 
real prophecy. 

J 328. " Revelations by which a young nun of Rhedon 
" was favoured. They are related by the rector, her extra- 
" ordinary confessor, who read them all in the writing of the 
u nun herself, and according to their dates. But her inte- 
" resting letters he did not bring from France : he, there- 
" fore, can do no more than to relate from memory what he 
" has not forgotten of them. 

1329. " That nun had been cured by a miracle, the re- 
u lation of which, juridically made by the rector of Rhedon, 
" had been sent by the Bishop of Vannes to the Sovereign 
" Pontiff. 

1330. " All these revelations happened in twelve succes- 
" sive times, during the prayer, in the presence of forty 
u nuns assembled in their choir together for that pious ex- 
" ercise. 

1331. " She was raised to four or five feet from the 
" ground, with her arms open, and quite in extasy, for half 
u an hour each time, and was constantly replaced where she 
" first kneeled, when the prayer of the community was 
" over. 

1332^ " The Abbe Coettenson, superior of that con- 
" vent, ordered that she should be retained on the ground, 
" by the two nuns kneeling by her sides as soon as any tno- 
" tion should appear, and that the prioress should forbid her 
(i from moving from her place. 

1333. " His order was complied with, but to no pur- 
" pose." 



PROPHECY. 

I 

1334. " Our Lord appeared to 
her under a human form, 
with a threatening appear- 
ance, informing her that 
France was on the eve of 
being severely punished." 



COMMENT. 



1335. This was revealed to 
her in April and May 1789, 
very near the time of the 
French revolution: the most 
severe punishment that 
could be inflicted. 



Cc 



210 



J 336— 1345 



II. 



1336. " She saw a great tree, 
(96*4.) of which many 
branches were separated 
and fell to its feet. Others 
did not fall lower than half 
the height of the tree, and 
returned to their old place." 



1337. Bull of Pius VII. in 
i 1801, suppressing the Bi- 
shoprics of France, and re- 
establishing half of them in 
their former seat ; so that 
some fell, some fell not en- 
tirely to the foot of the 
Apostolic Chair. (1035.) 



III. 



1338. " Numbers of men in 
arms succeeded each other 
in her presence, and were 
furious." 



1339. The succession and 
fury of the national guards 
was beyond credibility. 



IV; 



1340. " She saw men killing 
each other, and their blood 
running every where." 



1341. What part of the conti- 
nent was not contaminated 
by human blood ? 



1342. " Towns and villages 
were burnt in her presence." 



1343. Conflagration of many 
towns and villages. 



VI. 



1344. " She saw numberless 
churches destroyed, the 
sacred vessels robbed, and 
taken from the tabernacles, 
the hosts profaned. She 
was heard exclaiming: "Oh 
" God! all is lost,' then : 
" religion shall be banished 
" from France." She then 
cried bitterly. — This is the 
answer made to her, and 
heard by none but herself : 



1.345. Plundering, sacrilege, 
demolition of numberless 
churches, too much strik- 
ing signs of the indiffe- 
rence for, and hatred against, 
religion, abolished by the 
schismatical constitution of 
the clergy in 179 1> tolerat- 
ed again five years after by 
the directory, and, in fine, 
restored five years after by 
the aforesaid Concordatum, 



1346—1351 



211 



" No, my daughter, all is 
" not lost; aher 5 and 5 
" more every thing shall be 
" restored, near a day con- 
* { secrated to the Blessed 
" Virgin Mary ; and the 
" Frenchmen shall acknow- 
" ledge that they owe their 
" re-establishment to the 
" pressing prayers of their 
" patroness*." 



signed at Paris by both the 
agents of the Apostolic 
Chair and of the French 
Government, 15July, and by 
his Holiness at Rome J 5 Au- 
gust, 1801, a day conse- 
crated by Louis XIII. for 
the anniversary of the put- 
ting France tinder the spe- 
cial patronage of the Mo- 
ther of God*. 



VII. 



1346. " She heard a most 
magnificent concert, where 
the Te Deum was sung, and 
saw a number of people re- 
turning to the Churches. " 



1347. Restoration of the Ca- 
tholic religion celebrated on 
Easter-day, 1802, at Paris, 
by a Te Deum : the con- 
course to the churches im- 
mense ever since. 



VIII. 



1348. " She saw the king en 
throned, and a number of 
personages assisting at the 
ceremony." 



1349. The head of the go- 
vernment from the throne 
of Louis XVI. received the 
allegiances of 13 prelates in 
the presence of all the am- 
bassadors. 



IX. 



1350. " She was told that the 
constitution should be burnt 
in a public place, as was 
before, the constitution of 
the Jesuits " (1084,1085.) 



1 35 1 . The day before ( 1347.) 
the remainder of the con- 
stitution, viz. the list of 
emigrants, was publicly 
burnt at the Tuilleries, as 
was the constitution of the 
Jesuits on the Place de 
Greve. See a Correspon- 
dent's Letter, Morning He- 
rald, 26 April, 1S02. 



* Besides the usual solemnity of that day in honour to the Queen of Hea- 
ven, now a Te Deum, and a procession, as that instituted in the reign of 
Louis XIII. express all over France their gratitude for the restoration of the 
Roman Catholic religion, which has existed in France for near 16 centuries. On 

Cc2 



212 



1351—1357 



X 



1352. " France was represent- 
ed to her like a vast wilder- 
ness, where she scarcely 
saw any body." 



1353. France almost depo- 
pulated by 1,500,000 soldi- 
ers at the frontiers, 50,000 
families emigrated, many 
more in prison and guillo- 
tined. 



XL 



1354. "It was revealed to her 
that the conquests of the 
national troops would asto- 
nish Europe, and that at the 
moment every thing would 
a}) pear lost, the use of a 
small means, very little de- 
pended upon, would suc- 
ceed. She insinuated to the 
rector, that an army in the 
rear would turn and decide 
every thing : " une armee a 
" la suite tourneroit et dki 
" cideroit de tout*." She 
added, that notwithstand- 
ing the knowledge she gave 
him, he would be deceived, 
and that the counter revo- 
lution should not be long to 
come." 



1355. The incredible con- 
quests of the national ar- 
mies wantno comment. Yet 
all seemed lost at Marengo, 
when a small' army in the 
readonly about 6000 strong, 
attempted, without any 
probability of success, to 
turn the Austrians, and suc- 
ceeded. Then was fixed 
the re-establishment of a 
monarchical government in 
France, and of the Catho- 
lic religion. The fact is, 
that the rector went back 
to France, expecting a 
counter-revolution, and un- 
derstanding by it the entire 
restoration of the former 
order of things. 



The day (says a cor- 
respondent of the Morning 



XIL 

1356. u She saw Frenchmen! 1 3o7 
mutually giving to each| 

the same day a commemoration of St. Napoleon, patron of the political 
contractor of the Concordatum, is added to the usual solemnity. Astonish- 
ing coincidence ! the anniversary of the return of religion into France, is the 
anniversary of the entrance of Pius VII. into the Church by baptism, and of 
Napoleon into the world by his birth ! 

* Armee a suite iourneroil is equivocal; meaning either an army in the rear 
turning another, or an army turning, or changing its party afterwards. The 
equivocation of this part of the prophecy authorizes such as do not find the 
former explanation satisfactory, to wait for some further military event, of 
which policy might avail itself, to try a small means in its way of thinking, 
but very likely the only one which, in the present circumstances, might 
realise, without any of the most dreadful and otherwise unavoidable dis- 
asters, the political and religious peace announced by the prophet Micah for 
the time the vice-roy of Christendom shall go out of Rome, (910.) as we shall 
soon see in the next Appendix. 



1S68 — 1366 



1213 



other proofs of friendship, 
and melting in joy without 
example since the begin- 
ning of the world." 



Herald, <26 April, 1802) 
seemed in fact, what it was 
emphatically termed from 
the pulpit by the Archbi- 
shop de Boisgelin: 

1358. " The day which reconciled France with Europe, 
and France with herself." 

1359. This memorable event, unparalleled in the history 
of Christian defections, and astonishing in the very propor- 
tion of the impiety of many of the leading men in France, is 
still less incomprehensible than the manner in which it took 
place. This is verbatim what I myself collected from the 
very mouth of a member of the Legislative Body in 1802. 

1360. " When," said he, " was proposed to our delibe- 
ration this very motion : shall the pope be consulted 

RESPECT [NG RELIGIOUS AFFAIRS IN FRANCE ?" 

1361 . "This motion," said he, "could not have been receiv- 
" ed more indignantly in hell itself. I think any one of my 
" fellow legislative members was still more averse to the mea- 
" sure than myself : yet, I am ashamed to own it, I left no- 
" thing untried to prevent its passing. 

1362. " Can I believe my own ears and eyes ? 

u Except two or three of us, all unanimously ; nay myself, 
" 1 do not know how, against our own will and inclination, 
" gave our support to the motion. 

1363. " Yet I rejoice at it. Nothing else could have 
" settled France ; and I may assure you, that for so doing, 
" we never were forced nor inclined by any insinuations from 
" the head of the government. 

1364. " To me," added he, "this is a miracle, a moral 
" miracle, if you please, but much more convincing 
" than any of the physical miracles in favour of the divini- 
" ty of the ancient religion. 

1365. " I must, then, and most sincerely will I, return 
" to it." 

1366. This restoration having been expressed in an alle- 
gorical print, with Latin inscriptions*, the intelligent reader 
will excuse us for submitting it to his gratitude, if he be a 
Catholic, or to his attention if otherwise, after promising an 
explanation of this rather complicated subject. 



* The/enlightened part of the reformation in England know so well the 
superiority of the Latin language, for any thing grand and solemn, that to 



206 



1357—1369 



Jn Explanation of an Engraving relative to the Beginning 
of the \9th Century of the Church: and a Translation of 
the Latin Inscription and Quotations belonging to that 
Subject, 

1S67. In the pTesent time, as well as in all others, it is 
upon Jesus Christ himself, the corner-stone (represented 
in tiie next plate A + Q), that the Christian Church, and 
consequently its visible foundation, or rock (represented 
gg£)> viz : the Supreme Pontiff ; must be grounded. 

This is what is designated in this print, in which are seen 

TWO PILLARS. 

1368. On the chapiter of the first we read ; "your sons 

AND YOUR DAUGHTERS SHALL PROPHECY." Joel ii. 28. 

— On its shaft : " See the prophetic enumeration of one 
" hundred and eleven symbolical names of as many Popes, 
" from the year 1143, under the title St. Malachy (Catho- 
" lie Archbishop of Armagh, in Ireland) in the French 
'« Bibliographical Dictionary of Moreri, edition of 17 16." 

3 3o"9- u In the months of April and May, 1/89, a nun of 
" Hhedon, in Briianny, prophesied the approaching aboli- 
M tion of religion in France, and its subsequent restoration 
" through the intercession of the B, V. Mary (as the French 
" zvill hereafter acknowledge) and near the time of one of the 
" festivals in her honour, at the expiration of five and five ; 
" that is to say, ten years ; and the schismatical constitution 
" directed against the clergy was published^ anno 1791«" 
. On the base is written: "Blessed be the Lord, who 

ALONE DOES WONDERFUL THINGS." Psal. IxxL 18. 



celebrate the funeral pomp of the victory .and death of Admiral Nelson, they 
had all the mottos in Latin. Nay, in any public dinner in that anti-Roman 
country, the nan nobis Domine, sung when the table-cloth is removed, is by 
far the most interesting part of the meeting. Yet they are determined to find 
fault with the teaching Mother-Church, for seeing less inconvenience in con- 
tinuing, than in discontinuing, the use of her liturgy in her old, dead, and 
consequently unchangeable, language. To have a pretext, for want of a mo- 
tive, they suppose, though they know better, that all instructions and preach- 
ing is made in Latin in every Catholic country, and not in the respective lan- 
guage of each province of the Universal Church. (1241.) 



1370—1372 



215 



1370. On the chapiter of the second pillar we read : 

H I AM THE MOTHER OF KNOWLEDGE AND OF HOLY 

a hope." Eccles. xxiv. 24. — On its shaft: " In the year 
" 1796-7, at Rome, and several other places, the eyes of 
" more than twenty-five images of the B. V. Mary were seen 
" (for six months) by a great number of witnesses, who 
" have attested the fact upon oath, to be repeatedly di- 
" rected towards • the by-standers and towards heaven, so 
" as apparently to indicate a special intercession* . 

1371. " In the years 1799 and 1800, the French, glo- 
u rying in the idea of having destroyed the Papacy, were 
" suddenly driven from Italy by the Russian schismatics, 
" who appear to have been providentially led thither for the 
" purpose of facilitating the election of Pius the VI 1th. for 
" as soon as it was performed, they were in their turn driven 
" back. 

1372. " A treaty, or Concordatum, was settled at 
<( Paris, and its execution was signed at Rome in 1801, on 
" the day of the Assumption, for the completion, it should 
" seem, of the Rhedonic prophecy." (136"9.) — And on the 
base is read: " Thou alone hast destroyed all he 
" resies throughout the universe." (Office of the' 
B.V.Mary.) Hence 



. * Voltaire had said that he would believe a miracle, provided it were at- 
tested by the commissaries of the French Academy, in his time filled up al- 
most entirely by incredulous philosophists. According to his promise, he 
■himself could not now refuse credit to the miraculous motion perceived for 
six months in twenty- five effigies of the Blessed Virgin Mary. For when the 
news of the miracle was spread about, the French commissaries went imme- 
diately to a church where a miraculous picture was, 2nd said they would 
expose priestcraft. They ordered accordingly the picture down, touched 
with their own hands the canvas before and behind, measured with their 
compasses the different size of the eyes of the picture in their motions : and 
could not help proclaiming the reality of the miracle, in proof whereof one 
of the commissaries left his ring in the church. It seems that some worldly 
men, who always suppose that every thing on earth, or even in heaven, is 
done only for their own political views, over-rated at the same time and 
aped the miracle : but their imposture was detected, and the authors pu- 
nished by the same authority, viz. Pius VI. who instituted a solemn feast iu 
honour of the Mother of God, and in remembrance of this new demonstration 
of her continual intercession for sinners, to be a perpetual memcrlal of the mi- 
racle. See Relation of the Miraculous Events, &c. witli the plates of the 25 
miraculous effigies, at Keating, Brown, and Co.'s, No. 38, Duke-street, 
Grosvenor-square, London ; and if, after reading it, you still doubt of their 
reality, doubt also whether a circle ever existed at Rome. 



216 



1373—1375 



A MIRACULOUS IMAGE OF THE HEAVENLY QUEEN, 

supported by angels, and surrounded by these words : She 
deigned on us a pitying eye to cast, (Office of the B. V. M.) is 
placed over* 

A RAPACIOUS EAGLE, 

the emblem of Pius the Vllth. according to St. Malachy. 
(i368.) — It grasps a crown of thorns, the symbol of pati- 
ence ; with branches of palms, symbols of success and 
union. 

1373. By tbe expansion of its wings, it seems to open 
the bull : Ecclesia Christi (so called from the words with 
which it begins) and displays these passages : " Ready to 
" give up our life in the behalf of our beloved children, the 
" French people, could such a sacrifice contribute to their salva- 
ft tion ... determined for the good of unity, to make 
" every sacrifice that religion can justify " (IQIS.) Under 
which is the following 

inscription. 

1374. " To the most holy Father Pius Vllth. the250th 
" Vicegerent on earth of the celestial King, running bypati- 
u ence to the fight (against the schism) that is set before him ; 
" designated full six centuries before the miraculous restora- 
" tion of St. Peter's See at Rome, by the name of the rapa- 
" cious eagle, an appellation well deserved, for having, 
" as he hoped, under the favour of the Mother of God, 
" (1372.) snatched, with the fulness of the Apostolic 
" power, (1017.10^5. 13J7 ).one of the noblest provinces of 
" the Catholic world, the Gallican Church, from the gates 
" of hell, then confident of prevailing against it." ( 13o9.) 

1375. This inscription is placed in front of 

THE ROCK OF THE CHURCH, (£££) 

proof even against the infernal attempts, represented by the 

* This part of the plate has been altered ; so that in the latter proofs the 
Heavenly Queen is over the right pillar, and corresponds; with the effigy of 
the Rhedonic Prophetess on the left pillar. -. In the center of the new- 
plate, over the head of the emblematic eagle which represents Pius VII. the 
250th, and not 252d Pope of the Mother-Church, is the triangular emblem of 
the blessed Trinity, with these mottos : "Eterwal Truth," " One 
Lord," "One Faith," " One Baptism," In the rest, both the old and 
the new proofs are alike. 



2376—1381 



217 



lightning broken against the rock of the Church, which "fell 
" not, for it is founded upon a rock." Matt. vii. 25. 

1376. On the left margin of the rock are engraved these 
words: " Thou art Peter, (signifying a rock, John i. 42.) 
" and upon this rocklzoill build my Church ;" the folio w- 
lowing words : " and the gates of hell shall not prevail against 
" it"* Matt. xvi. 18. are contained in a scroll, which is sup- 
ported by the wings and head of the emblematical eagle, 
Pius the Vllth. under the most difficult circumstances ol 
the Church. On the right margin are these words : " the 
" Church of the living God, the pillar and ground of the truth;" 
1 Tim. iii. J5. and these, below on the angular margin: 
" one? holy, Catholic, and Apostolical Church" 

1377- The two lateral faces of this permanent rock, which 
is the uninterrupted succession of Christ's Vicar on earth, indi- 
cate the Pontificates previous and posterior to the present, by 
the names of " St. Peter, who died at Rome anno 67," and 
of Pius the Vlth. surnamed " the Apostolical Pilgrim, 
who died in exile, 1 799," on one side ; and by the names of 
the successors to Pius the Vllth. designated by the appel- 
lation of "The Dog and the Snake," and of the last 
Pope, according to St. Malachy ; " Roman Peter in the 
" end of the world" on the other side. 

1378. Between those names appear the Pope's insignia ; 
a tiara, the keys and the triple cross, on an enlightened he- 
misphere, over and under his singular prerogatives : " Co?i- 
firm thy brethren, Luke xx^i. 32. ...to thee the keys, Matt, 
xvi. 19. ...feed my sheep, John xxi. 17. . onefold, one 
shepherd, John x. 16." 

1379- Thus, by divine right, the Mother-Church re- 
mains the pillar of the truth: Christ's Vicar the rock of 
that Church, and consequently the ground of the truth ; 

" the chief corner-stone, (A-L.Q) 

" Being Jesus Christ himself ," Eph.ii. 20. who said : "lam 
u Alpha and Omega, the beginning and the end." Apoc. i. 8. 
xxi. 6. 

1380. His (Christ's) initials, J. H. S. written in black 
letters, to express his invisibility, are surmounted by a 
cross, upon which principally the whole of Christendom is 
supported. 

1381. In the center shines God's all-seeing eye, intended 
to shew that Jesus-Christ knew whatsoever should be decreed 
in all succeeding ages, by his Vice-gerent, when he ratified 

Dd 



218 



1382—1385 



his spiritual administration by these infallible words: " What* 
" soever thou shalt hind upon earth, shall he hound also in hed- 
" ven ; whatsoever thou shalt loose upon earthy shall he loosed 
" also in heaven" Matt. xvi. 19. They are so arranged, 
that either part may be read first, in order to indicate that 
the infallible prescience of God supposes, but does not neces- 
sitate his Vicar's choice. 

1382. The two lateral corners of this mystical corner- 
stone have this verse : "Simon, Satan has desired to have 
" you, that he may sift you as reheat; but I have prayed 
fi for thee, that thy faith fail not" Lukexxii. 31, 32. 

13SS. The perpetuity attached to these promises, re- 
ceives additional strength from the following text, inscribed 
on the base of the corner-stone: "Heaven and earth 
" shallpass away, hut my word shall not pass away" Matt. 
xxiv.35. (1379-) 

CONCLUSION. 

1384. u Since, therefore, it is on Peter that 
" our Lord, once and for ever, built his only 
** Church (the Mother-Church), which the apos- 

u TLE CALLS THE PlLLAR OF THeTrUTH, WHOSOEVER 

" SEPARATES FROM PETER, OR PETER's SUCCESSOR, 

u MUST NECESSARILY BE A DISSENTER FROM THE 

*' TRUTH." 

1385. And in fact, during 250 pontificates, from Peter 
to Pius VII. all and every dissenter from the plenipotentiary 
Vicar of Christ, dissented likewise from the Church divinely 
built, proof against hell, on Peter's faith, ministry, and 
succession. (42 — 47.) 

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Si's 




fifi 



1386—1392 



219 



20th OBJECTION. 

1386. A most important part of the human body, the cel- 
lular membrane, covering every part, organ, and division 
of the whole human frame, is not so much as mentioned in 
the Parallel of Animal and Religious Economy ; the paral- 
lel, therefore, is, without any shadow of doubt, inadequate. 

1387. Answer, Notwithstanding the deep researches of 
Bordeu on the cellular membranes, had we compared that 
organ to any agent of Religious Economy, we should have 
deviated from our intended plan, not to mix conjectures with 
facts in our " Christian Alphabet." 

1388. But should the great idea of the best physiolo- 
gists be as true as it is probable ; should it, I say, be ever 
demonstrated, that all and every solid part of the human body 
is only a prcduce of the brain, and every cover of every one 
of these parts a production of the pia and dura mater, we 
should have this new parallel to add to so many others. 



1389- As every part of 
the human body 
is a produce of the 

Brain, and as the 
cover of every one of 
these parts is an 
emanation of the 
tapestry of the skull, and 
cover of the brain, 
or the Dura and 
Pia Mater : 



1390. So every part of 
the mystic body 
is a produce of the 
Deity ; and so the 
support of every one of 
these parts is the 
protection of the 
" Tents of Kedar and 
Curtains of Jerusalem," 
or the Strong and 
Pious Mother. 



21st OBJECTION. 

1391. Is it not rather presumptuous, to look for a re- 
semblance of the divinely instituted religion in a sinner like 
mail ? 

1392. Jmzcer. By no means, if man is an improveable 
creature of God, and if there had been a divinely intended 
likeness between God and man. — Now, 1st, That man be 
improveable, is demonstrable from the striking difference 
between a knowing and an ignorant man ; — the unrepenting 
and penitent sinner ; — uncatholic and catholic ; — faithless 

and faithful; — nominal and real Christian. 2dly, That 

God intended a likeness between him and man is indisput- 

D d2 



220 



1393—1396 



able, from this clear and obvious quotation of the divine 
writ, admitted by both the Jewish and Christian monotheists 
of every denomination. — God said : " Let us make man 
to our image; after our likeness." Gen. i. £6. — 
Remark, that he did not say, let us make the human soul, 
but man, viz : a compound of a spiritual and corporeal 
substance. — Now if we really find in the triple brain and its 
three distinct, though inseparable portions, viz : the cere- 
brum, cerebellum, and medulla oblongata, an image, as 
adequate as things will allow, of the divine Trinity and its 
three distinct, though indivisible Persons, viz : the Father, 
the Son, and the Holy Ghost, what presumption can there 
be, to find equally in any other lesser organs other less 
dignified parts of Religious Economy represented ? And 
if w T e have really found such resemblance, how silly is it, 
then, to dispute about its possibility? When, therefore, in 
the Introduction to the Parallel, we hinted a divinely in- 
tended likeness betzceen Animal and Religious Economy, we 
advanced nothing groundless, but, on the contrary, rather 
a scriptural truth. 

22d OBJECTION. 

1393. Were the three distinct portions of the triple brain 
the corporeal resemblance of the three distinct Persons of 
the divine Trinity, the inequality of the three portions of the 
triple brain would prove against the equality of the three 
Persons of the divine Trinity. 

1394. Answer. No more than the name of the Father, 
the Son, and the Holy Ghost, or the designation of "the 
1st; 2d, and 3d Persons ;" which only shew that any sign 
of the Deity cannot be adequate to our limited understand- 
ing, without being inadequate to the infinite and conse- 
quently incomprehensible attributes of God. Now if every' 
verbal sign, intended for the ear, be inadequate, why not 
every sign intended for the sight ? And if the former do 
not, why should the latter, prove any thing against the 
equality of the Divine Persons ? 

23d OBJECTION. 

139o. If genuine Christianity be similar to the human, 
body ; since the human body is not unlike a pig's body, for 
instance, genuine Christianity, then, must be similar to 
the latter, which it is impious to suppose. 

1396, Answer* As it would be a folly to deny Christ's 
incarnation, let the human body be ever so like the vilest 



1397—1401 



221 



brute's body, tbat very likeness cannot binder the resemb- 
lance of Religious Economy with the human frame.— Who 
can be ignorant that the wisdom and almighiiness of the 
Creator are no where more manifest than in the apparently 
vilest animals, as a reptile and a fly? — Now, therefore, if 
even the most contemptible object does demonstrate the 
attributes of God, why could it not represent the ways and 
means which he has instituted for human salvation ? — If the 
only thing truly necessary be salvation, can its ways and 
means be too often represented to mankind: or mankind 
be too grateful for the incessantly repeated remembrance of 
the ways and means of his divinely intended everlasting hap- 
piness ? 

1397. Since the dead image of the serpent in the desert 
could and did represent the Redeemer himself, who will de- 
ny that any living body might still better represent whatever 
the Redeemer was pleased to reveal to mankind, consider- 
ing that he used to teach by parables ? — " 1 will open my 
mouth in a parable/' Fs. ixxviii. 2. 

1398. In fine, if the infinitely perfect Creator of heaven 
and earth be himself every where, why could not be repre- 
sented every where the image of his divine institutions r 

1^99. Besides, though a more or less coarse resemblance 
of the Creator may be found in any of his creatures, yet the 
adequate portrait of Religious Economy only exists in the 
united soul and body of man, which we have proved to 
represent the mysterious, and consequently most divine part 
of Religious Economy. (275 —279-X 

24th objection. 

1400. Should the Parallel of Animal and Religious Eco* 
nomy prove any thing, it would be the evidence of genuine 
Christianity, or demonstration of revealed faith. — But this 
is quite impossible ; for such evidence or demonstration 
would exclude the merit of faith. Since there can be no 
merit in believing an evident truth ; as for instance, 2 and 2 
are 4. 

1401. Answer. There can be no merit in believing that 
2 and 2 are 4, because the idea of 4 implying that of 2 twice 
repeated, this is a self-evident, or intrinsic truth, which nq 
one can resist. — But all the. Catholic tenets being rather 
above, than conformable to, human comprehension, and 
only demonstrable from their perpetual, universal, authentic, 
and orthodox, in a word, Catholic Faith, or most general 



*22 



1402—1406 



and notorious belief, which implies the fact of their Apos- 
tolical Tradition and Divine Revelation, and consequently 
their undeniable, yet only extrinsic truth : they can, there- 
fore, and they are too often disbelieved by any one, who, 
inattentive to God's written and unwritten command, (61.) 
do " neglect to hear the" one, holy, Catholic, and Aposto- 
lical " Church," of the living God, the pillar and ground 
of the truth, 

1402. The faith, therefore, of Catholic tenets, is only 
an extrinsic evidence of their revelation, or a demonstration 
of their credibility, which far from excluding, implies the 
merit of obedience^ 1401.) Now that faith be both an evi- 
dence of the revelation of its object, and a requisite to me- 
ritorious actions, is clear from what scripture clearly teaches 
of the faith, viz: " Faith is the evidence of things not seen." 

Without faith it is impossible to please God." F\ 

25th objection. 

1403. The Pia Mater equally covers the 1st, 2d, and 
3d portion of the triple brain, and consequently, with equal 
reason, might be said the Pious Mother of the 1st, 2d, and 
3d Persons of the divine Trinity, if the cover of the brain 
were a true representation of the Queen of Heaven, and if 
the three portions of the triple brain were true representations 
of the three Persons of the divine Trinity : the former is ri^ 
diculous, and consequently the latter also. 

1404. Answer. To clear this difficulty, we must only 
recollect— 

1405. 1st, That the three distinct portions of the triple 
brain represent not only the three distinct Persons of the 
divine Trinity, but the gate, door, and bridge, of the hea- 
venly Jerusalem, in a word, the entire enjoyment of the 
Deity itself figured by Jerusalem. (639. 674. 692, 733.) 

1406. 2dly, That although the immediate cover of the. 
brain be called particularly mater, on account of its covering 
the whole brain, as a hen tenderly covers her chickens 
although the Queen and ornament of everlasting happiness 
be indebted for all her prerogatives to her piety and mater- 
nity : the motives why we denominate the former pia mater, 
and the latter pious mother, in our 5th Parallel : yet we 
did, as we ought, consider both the membrane of the brain 
and the Mother of God under more than one point of 
view- (726.) 



1407—1416 



223 



1407. Thus the tense portion of the dura mater against 
the hardest and driest of bones, the skull, represents the 
tents of Kedar, or rather, the tents against Kedar, viz : 
the terror of hell, or " an army zoith banners." — / am black 
as the tent of Kedar.---" Terrible as an armyzvith banners." 

1408. Thus the lax portion of the dura mater, or its con- 
volutions through all the anfractuous parts of the whole 
triple brain, represents the curtains of Jerusalem, or 
ornament of the heavenly bliss : that is, the " handmaid of 
the Lord" whose admirable humility answers so well to the 
elegant pliability of curtains. — I am comely as the curtains of 
Jerusalem. — "Behold the handmaid of the Lord." Luke i. 38. 

1409. But it is particularly the tent of the little brain 
( tentorium cerebelli) which represents the Mother of God the 
Son. Hence, \ 



1410. As, in Animal 
Economy, there is no 
tentorium, properly so 
called, of the brain, nor 
of the oblon gated marrowy 
but only of the 
Little Brain : 



1411. So, in Religious 
Econom}^, there is no 

Mother, properly so 
called, of the Father, nor 
of the Holy-Ghost, 
but only of the 
God-man. 



1412. Yet the God-man being one and the same person* 
true God and true man, his real Mother, as man, is neces- 
sarily his virtual Mother, as God, and is called accord- 
ingly " Mother of God" by the ever one, holy, Catholic, 
and Apostolical Church of the living God, the pillar and 
ground of the truth. (Litany.) 

1413. Now her Son, as true God, is necessarily the sub- 
stantially one God, who created, redeemed, and sanctifies the 
world. Therefore, 



1414. As, in Animal 
Economy, every mother 
is the mother of her whole 
Son ; true body and true 

soul ; and consequently 
of 



his understanding, — 



WlJ 



■and remembering: 



indivisible soul 



1415. So, in Religious 
Economy, the Virgin Mother 
is the Mother of her whole 
Son ; true man and true 
God ; and consequently 
of his creating, — 
redeeming, and sanctifying 
indivisible Deity. 



141(5. And this threefold, viz. a remote, mediate, and 
immediate relation to the indivisible Trinity, is expressed 
by the dura mater , arachnoid membrane, and pi a matki?, 
uniformly covering each portion of the triple brainy. 



224 



1417—1421 



1417. Likewise, 



As God's A 1 mightiness, 
and the words pronounced 
by the handmaid of the 
Lord : be it so to me, 
changed her natural blood, 
or natural flesh into 
the true God-man : 



So God's Al mightiness, 
and these words pronounced 
by a minister of the 
Lord : this is my body, 
changes the natural wine, 
or natural bread into 
the crue God man ! 



1418. So far the economy of man, and the economy of 
man alone does represent the revelation of God even in its 
most intricate mysteries ! ! ! 

1419. Numberless such objections might be started, in 
proportion as the subject is less understood ; but we have 
no dOubt, that by a serious attention to every proof and 
every reference of this ever so defective work, its intelligent 
reader will be enabled to answer many comparatively minute 
difficulties: setting aside the imperfections of language, 
theological inaccuracies, and typographic errata, too nu- 
merous, I must own, yet not inexcusable for a publication 
composed in a few very interrupted moments of leisure, and 
corrected in the continual hurry of professional avoca- 
tions. 

1420. These and many other difficulties duly considered, 
perhaps the very imperfections of this work will shew more 
strikingly the perfection of a subject worthy of a much 
better pen. Should the intelligent reader be sometimes 
at a loss. how to answer some of his objections, let him recol- 
lect this very well known axiom : " Non sunt neganda 
clara, propter qucedam obscura." What is clear should not be 
denied on account of some obscurities. (878.) 



CONCLUSION. 

Except the Lord build the house, they labour in vain that 
build it. Psal. cxxviL h 

1421. We must end. What we have said is sufficient 
to convince any reader, if he be open to conviction ; if not, 
nothing we could add, will. 



] 422— 1426 



225 



1422. Let us only, then, supplicate " the true Light, 
which enlighteneth every man that cometh into the world, 
and who made use of clay to open the eyes of the man born . 
blind, (244.) to bless our humble endeavours through the in- 
terference of her who, as his real Mother, and our adopted 
Mother, through him, can neither refuse to ask, nor fail to 
obtain, what is necessary to our salvation 

1423. " Remember, then, O pious Virgin Mary, that it 
ever was unheard of among thy faithful servants, that any 
one in his wants, distress, or perplexity, ever implored in 
vain thy powerful recommendation" towards the divine Tri- 
nity, who honours thee with the titles of Daughter, Mother, 
and Spouse-Sister. (773.) 

1424. Realise, therefore, powerful and pious Mother, 
the praise which thy divine husband, the Holy-Ghost, in- 
spired for thee to the Mother-Church, saying : "Thou alone 
hast destroyed all heresies throughout the world." (1372) 

1425. Do, then, as Queen of Heaven, do obtain for 
Old England immediately what thou didst (1345.) lately for 
France, as her patroness. Obtain, therefore, that the spi ritual 
kingdom of thy saving Son come again to that unfortunate 
island, buried in the shadow of death for near three centu- 
ries, although naturally the most religious nation under the 
sun # . " Shew that thou art our Mother, and that he who, 
for our salvation became thy only Son, is ever ready to 
grant our prayers through thy bountiful patronage f*' 

1426. u Eternal God J, Creator of all things, remember 
" that the souls of infidels, heretics, and sinners, have 
<( been created to thy own image and likeness. Behold, O 
" Lord, in spite of thy own will to save all men, hell is daily 
" filling with those souls for whom thy onjy Son has given 
" the last drop of his blood, and suffered the most cruel of 
" deaths. Oh ! do not any longer let thy only Son be 
" thus despised by infidels, heretics, and sinners ; but let 
" the prayer of thy holy men and of thy Church, the most 

* The proportion of Deists, Atheists, and Materialists, is much smaller all 
over the British empire than any where else. The most stupid fellow, and 
his glaring contradictions, are heard with interest, if he only intitles himself 
with the line name of Gosjid-man. 

f Extracted from a prayer of St. Bernard. 

^ The very prayer of St. Francis Xavier when converting as many souls in 
India to the one, holy, Catholic, and Apostolical Mother-Church, as the im- 
pious Luther^was perverting in Europe. (1102.) 



Ee 



226 



" holy Spouse of thy Son, prevail upon thy mercy to forget 
" the infidelity, obstinacy, and malice of idolaters, heretics, 
" and sinners, and make them acknowledge, fear, and love 
" thy only Son our Lord Jesus Christ, who is our salva-* 
'< tion, life, and resubrection, by whom we were re-. 
(( deemed, and to whom be glory through the whole eter« 
" pity. Amen." 



THE END OF THE CHRISTIAN ALPHABET, 



1427—1429 



227 



APPENDIX* 



ENGLAND REDUCED TO SEEK HER SALVATION IN A 
HOPELESS WAR, OR IN A PEACE WHICH THE 
WORLD CANNOT GIVE # » (975 — 1005.) 

He that is able to receive it } let him receive it. 

Matt. xix. 12* 

1427. The first part of this melancholy dilemma, (which 
common prudence forbids, but uncommon love for huma- 
nity in general, and for England in particular, obliges us 
to notice,) is felt by arty honest mind, which either the 
hardship of a late revolution, or the habit of getting rich 
through the miseries of the war, has not too much hardened 
to the misfortunes of others. v 

1428. Hence the disinterested Pitt was frightened by the 
dreadful tendency Of his own system, when perceiving too 
late the uniform result of all his hired coalitions, ruinous both 
to England and her allies, and only profitable to the enemy 
they were directed against, and whose power and riches they 
have dreadfully increased, he died of a broken heart, almost 
prophesying the crisis of England by these lamentable 
Words : " Oh ! my country ! ! !" 

1429- But is the crisis of England — of England, I say, 
victorious, even oh the Continent, according to official re- 
ports in May 1811, merely imaginary, or is it grounded on 

* Genuine " Christianity, intended to make us happy in the life to come* 
is also in this the best remedy against . . . political evils." (Preface 3. iv.) 

Ee2 



1430—1438 



the endless protraction of the present hopeless war : not 
only because a necessary unequal conflict between two 
equally courageous, but most unequally numerous nations, 
must sooner or later end in the destruction or subjection 
of the weaker : but because the very joy of England is to 
be the forerunner of her greatest danger, according to one 
of the following documents, too clear to be overlooked even 
by the most indifferent or sceptical minds # ? 

1st DOCUMENT. 

Extract from the Mor?iing-Post, June the 9th, 1807* 

1430. " The following remarkable predictions of (Saint) 
" Cesaire, Bishop of Aries, in the year 542, which the 
" events of the French Revolution have so amply fulfilled, 
te however curious the fact may appear, was actually re- 
" corded in the royal library at Paris, in a book entitled 
" Liber Mirabilis, from which it was extracted about 
" forty years since by Sir John Lawson, Baronet, of 
" Brough-Hall, Yorkshire." 



PROPHECY. 

1431. " The administrators of 
this kingdom (Francet) shall 
be so blinded, that they 
shall leave it without de- 
fenders/' 

1433. "The hand of God 
shall extend itself over them 
and over the rich." 

1435. " All the nobles shall be 
deprived of their estates." 

1437. " Adi vision shall spring 
up in the Church of 



COMMENT. 

1432. Departure from France 
of princes, members of her 
parliaments, and officers, in 
the year 1790, &c. 

1434. Misfortunes of the emi- 
grants, and also of the rich 
who stopt in France. 

1436. The nobility deprived 
of their rights and property. 

1438. The ancient, and a 
constitutional, or intruding 



* Sceptical minds, however, will say that the sense of prophecies can be 
made authentic and certain only by their fulfilment. Had the inhabitants of 
Niniyeh argued so, the prophecy of their destruction, instead of becoming 
the instrument of their conversion, must have been only the test of their 
incorrigible obstinacy, and the term of their unavoidable punishment, 
t France, where St. Cesaire was writing. 



1439—1448 



229 



God*; and there shall be two 
husbands, the one true, the 
other adulterous : the legi- 
timate shall be put to 
flight." 

1439. " There shall be a great 
carnage, and as great an 
effusion of blood as in the 
days of the Gentiles." 

1441. "The Universal Church 
and all the world shall de- 
plore the ruin and destruc- 
tion of a most celebrated 
city, the capital and mis- 
tress of France." 



1443. "The altars of the tem- 
ples shall be destroyed, the 
holy virgins outraged, shall 
be put to flight from their 
monasteries." 

1445. " The Church Pastors 
shall be driven from their 
seats, and the Church strip- 
ped of her temporal goods." 

1447. " But at length the 
black eagle and the lion 
shall appear coming from 
far countries" (1371.) 



clergy; a constituted and a 
constitutionalbishop in each 
diocese. Emigration of the 
former, viz : cancnically in- 
stituted prelates, anno 1790 

1440. Massacre of hundreds 
of the clergy in Paris, hor- 
ror of the guillotine through- 
out the whole of France. 

1442. The Universal Church 
and all the world have de- 
plored the ruin and destruc- 
tion of Rome, as capital of 
Christendom, and as such, 
the mistress of the once 
most Christian France. 

1444. Temples, altars de- 
stroyed, monasteries sup- 
pressed, nuns outraged, 
expulsion of the rest from 
their conyentsf. 

1446. Deportation of the most 
faithful pastors, driven from 
their respective places : ec- 
clesiastical property declar- 
ed national 1790. 

1448. Liberation of Italy by 
Russia and England, two 
distant countries, whose 
arms are a black eagle and a 

LION. 



* The Church of«France, which the Roman Catholic Prophet, St. Cesaire, 
Archbishop of Aries, calls the Church of God, was evidently a part of the 
Roman Catholic Church, which consequently is the divine Church. Every 
congregation, therefore, separated from the Roman Catholic Church, is not 
the divine or real Church, in a word the Church. 

t Out of 52,000 French nuns, 54 individuals only preferred their liberty to 
the cloister ! O corrupted world, you must now either admire or misrepre- 
sent religious celibacy ! 



230 



1449—1458 



1449- " Wo to thee, O City 
of Opulence, thou shalt 
first rejoice, but thine end 
shall come*." (1428. 1448.) 

1451. "Wo to thee, O City 
of Philosophy, thou shalt 
be subjected." 

1453. " A captive king, hum- 
bled even to confusion, shall 
at last recover his crown." 



1450. Which is the City of 
Opulence, first rejoiced 
at some momentary suc^ 
cesses ; here threatened ? 

1452. Subjection of Berlin, 
capital city of the philo- 
sopher Frederic. 

1454. Were Ferdinand re- 
stored to the Spanish throne 
as already hinted, this part 
would be accomplished. 



1455. The far greatest part of this prophecy is too evi- 
dently fufilled, not to make the rest almost as clear as noon- 
day, and this in particular: 

14 j6. " Wo to thee, O Ci ty of Opulence ; thou shalt first 
rejoice, (1429.) but thine end shall come :" since it is 
written also : 



2d DOCUMENT. 

Extract from the British Protestant-Reformed Bible, dili- 
gently compared and revised by his Majesty's special Com* 
mand. Cambridge, 1802. 



scripture. 

1457* " A mighty angel took 
up a stone, as a great mill- 
stone, and cast it into the 
sea, saying : Thus with 
violence shall that great 
city, Babylon, be thrown 
down, and shall be found 
no more at all." 



COMMENT. 

1458. A mighty messen^ 
ger, it seems, of divine 
vengeance, as a providen- 
tial destructor, is daily re* 
peating : The enemy of the 
continent must be destroy- 
ed. Delenda est Carthagof. 



* The Ciiy of Opulence, as more impof tant than the City of Philosophy, but 
less than the most celebrated city, which interested the whole world, is 
mentioned in the order of its importance, not according to the time of its pu- 
nishment, and just after the lion, (1447.) as to render almost impossible any 
misapplication, or, doubt about which opulent city is here meant. , 

+ These words : Carthage must be destroyed, delenda est Carthago, were post- 
ed at every public office in France, at the breaking off of the peace of Ami- 
ens ; a proof that a new war was not wished for there, or at least that the 
French government did, does, and will lose no opportunity of persuading: 



1459—1465 



1459- " For thy merchants 
were the great men of the 
earth. For by thy sorce- 
ries were all nations deceiv- 
ed 

And in her was found 
the blood of prophets, and 
of saints, and of all that 
were slain upon the earth. " 
Rev. xviii. 21. 24. 

1461. So far, according to the obvious sense of the Brit- 
ish Bible, is the destruction of modern Babylon (1449, 1450.) 
to be brought, in punishment, and by the protraction of war. 

1462. But what can Old England do ? Is not peace ut- 
terly impossible ? — Yes, it is impossible to the crooked poli- 
cies of Europe, but easy enough by a Christian reconci- 
liation to God and to men, through an unthought of me- 
diator, providentially sent out of Rome to operate, to the 
greater satisfaction of all parties concerned, the religious, 
political, and domestic peace of Christendom, as a serious 
meditation on Micah's fourth chapter seems to point out. 

1463. Remark, that as if that part of the Protestant 
Reformed Bible were divinely intended to open the eyes of 
any of the sincere and sensible Churchmen of England, that 
part is even more clear in their Bible, than in the Canonical 
or Catholic Bible itself. 

3d DOCUMENT. 
Micak's 4th Chapter and its most obvious Sense. 
I. The Church's Glory, 
1464. " But in the last days it 1465. In the last, or Christi- 
shall come to pass that the an dispensation, establish- 
mountain of the house of ment of the Christian Mo- 
the Lord shall be establish- ther-Church on the Capitol, 

the whole Continent that the present endless war is the work, of England. 
How politic would it be for England, then, to prove the contrary, by asking 
the mediation of a Christian sovereign, whose pacific, equitable, and bene* 
volent disposition to all nations are universally acknowledged and re- 
spected ? (917.) 

* We are most certain that the ruin of the allies of England was by no 
means intended by her ; but it could hardly be doubted, and has generally 
been effected sooner than it could be expected even by the most timorous 
alarmists, except j>frha/is in the last events for which England rejoices, now 
May 1811. 



1460. What sea-trading city, 
whose merchants are a sove- 
reign company; formerly by 
priest-catching and penal 
laws against the communion 
of saints, and since by sub- 
sidizing, and encouraging 
ruinous wars, must answer 
for the blood of prophets, 
of saints, and of alt that 
were slain upon the earth?* 



232 



1466—1473 



ed on the top of the moun- 
tains, and it shall be ex- 
alted above the hills : and 
people shall flow unto it." 

1466. " And many nati- 
ons shall come and say: 
Come, let us go up to the 
mountains of the Lord, and 

tO the HOUSE OF THE GoD 

of Jacob: and he will 
teach us of his ways, and 
we will walk in his paths. 
For the law shall go forth 
of Zion, and the word of the 
Lord from Jerusalem." 



exalted above the hills on 
which Rome stands ; in or- 
der to become more visible 
and universal, or Catholic. 
Hence the name of the 
Roman Catholic Church. S. 

1467. Unanimity of the many 
nations comprising the 
divinely established Christi- 
an Church, intended to 
teach with Christ all nati- 
ons all things whatsoever he 
has commanded to observe 
all days, since the law went 
from Jerusalem even to the 
end of the world. (574 — 
580.) 



II. Church's Peace. 



14.68. " And he shall judge 
among many people, and 
rebuke strong nations afar 
off, and they shall beat their 
swords into plough-shares, 
and their spears into prun- 
ing hooks. Nation shall 
not lift up a sword against 
nation. Neither shall they 
learn war any more." 



J 470. "But they (1468.) shall 
sit every man under his vine 
and under his fig tree ; and 
none shall make them afraid, 
for the mouth of the Lord 
of Hosts hath spoken it." 

H72. " For all people will 
walk every one in the name 
of his God, and we will 
walk in the name of the 



1469. Heavy judgments must 
fall upon many people and 
strong nations, afar off; as 
Russia and England, ( 1 4470 
before the instruments of 
war are converted into in- 
struments of husbandry ; 
before nations cease to fight 
one another ; before the in- 
human art of destruction be 
forgotten. 

1471. Not only a political, 
but a domestic peace, free 
from any fear of disturb- 
ance, is foretold by the in- 
fallible spirit of the God of 
immortal armies and of peace. 

1473. This political and do- 
mestic peace must be 
grounded on religious peace, 
the result of the unanimity 



1474—1481 



233 



Lord our God for ever and 



ever w , 

1474. " Li that day, saith 
the Lord, will I assemble 
her thut halteth, and I will 
gather her that is driven : 

and HER THAT I HAVE AF- 
FLICTED." 



1476. " And T will make her 
that halteth a remnant, and 
her that was cast far off a 
strong nation. And the 
Lord shall reign over them 
in Mount Zion from hence- 
forth even for ever." 



III. 

1478. « And thou, O Tower 
of the Flock, the strong 
hold of the daughter of Zi- 
on, unto thee shall it come, 
even the first domini- 
on ; the kingdom shall 
come to the daughter of Je- 
rusalem." 

14S0. " Now why dost thou 
cry out aloud, is there no 
king in thee, is thy cann- 



ot nations in the uninter- 
rupted unity of commu- 
nion. 

1475. Hence (1473.) for the 
very same time, the Protest- 
ant Church, stopt in the 
dead letter of scripture, and 
the Greek, or schismatic 
Church must be united to the 

now AFFLICTED MOTHEK- 

Church. (1474.) 

1477. After the reunion of 
the scattered Protestant 
sects and of the Greek 
Church to the Catholic 
Church, never to be dis- 
united again, Christ will 
reign over the whole from 
- henceforth and for ever in 
MountZion. A.S. (14670 

The Church's Kingdom. 



1479. But the defence of his 
faithful flock, the visible 
rock of Chrisiendom, a. 
must obtain the empire of 
consciences^, the supre- 
macy of Christ's spiritual 
kingdom devolves to the 
Mother-Church. 

1481. Now that some seem to 
doubt whether the Roman 
Church has lost her SoVe- 



* For ever and ever 5 that is, without intermission. The prophetcould 
not express more forcibly than by these words ; ever and ever : that he alludes 
not to a previous, but to the last conversion of the Greek and British commu- 
nions to the perpetual, universal, visible, and orthodox, in a word, Catholic 
Church, as we are going to see. (1469.) 

t The Bull of Paul V. (980.) was both intended and calculated to establish 
that empire of conscience in Christendom, that religious, domestic, and po- 
litical peace, by preserving " inviolable the integrity»of faith, public peace, 
and individual justice." So far the most cried down attempt of Christ's Vicar 
was conformable to the thoughts and counsels of him who said once for all: 
" Whatsoever thou shall bind on earth, shall be bound in heaven ; and whatsoever thou 
shalt loose on earth, shall he loosed in heaven also," z. 



234 



1482—1487 



sellor perished ? For pangs 
have taken thee as a woman 
in travail. " 

1482. " Be in pain, and la- 
bour to bring forth, O 
daughter of.Zion,like a wo- 
man in travail. For now 
shalt thou go forth out of 
the city, and thou shalt 
dwell in the fields, and thou 
shalt go even to Babylon : 
(1457.) there shalt thou be 
delivered ; there thy Lord 
shall redeem thee from the 
hands of thine enemies." 



reign Pontiff, her pangs 
are like those of a woman 
in travail. 

1483. But as the labour of 
maternity causes its conso- 
lation, so the daughter of 
Zion, or of Jerusalem, 

t (1466. 1478.) now suffers 
the hardship -of an exile 
from her eternal city,( 1476.) 
dwells in the fields, and shall 
go even to Babylon, where, 
contrary to all expectation, 
God is to deliver her from 
all her enemies*. 



IV. The Church's Victory. 



1484. u Now also many na 
tions are gathered against 
thee, that say : Let her be 
defiled, and let our eyes 
look upon Zion." 

I486. " But they know not 
the thoughts of the Lord, 
neither understand they his 
counsels ; for he shall ga- 
ther them as the sheaves 
unto the floor." 



1485. At this very moment 
nations unstable or unlearn- 
ed expect to see the Mo- 
ther-Church's downfal or 
degradation. 

1487- But they know not the 
thoughts of the Lord, nei- 
ther understand they his 
ways of mercy, to deliver 
them from the corruption 
they lay exposed to f . 



* How is the Mother-Chnrch to be delivered from all her enemies ? Of 
course, by uniting in her bosom all her reconciled enemies, (1474 — 1483.) It 
appears that this universal reconciliation must be operated through the Sove- 
reign Pontiff, either in Paris, as head of a Universal Council already in 
contemplation, orasa general mediator in London, which thus from a 
threatened Babylon, (detenda Carthago) (1457, 1458.) would become a spared 
Niniveh. — But why should not Paris be the threatened Babylon ? Because 
France has been already punished, and reconciled to the Daughter of Jeru- 
salem, the momentary tribulation of which she now partakes. (1334 — 1347.) 

t As are the sheaves left on.the ground, and not collected in the granary 
of the farmer. The Holy Writ, after comparing the new converts to sheaves 
taken from the floor, will compare, in the next verse, their previous humi- 
liation and consecutive contrition, to the threshing of corn by the bullock's 
feet. So far the joy of the converting Mother-Church, and the inconceiv- 
able happiness of her converts, shall follow the former's pangs, and the 
latter's humiliation and contrition; the remedy of sins, and means of conversion. 



1438—1495 235 



1488. " Arise and thresh, O 
daughter of Zion : for I 
will make thine horn iron ; 
and I will make thy 
hoofs brass, and thou shalt 
beat in pieces many people: 
and I will consecrate their 
gains unto the Lord, and 
their substance unto the 
Lord of the whole earth." 
Mic. iv. 1—13. 



1489. Arise, O daughter of 
the Synagogue : and by the 
strength of thy arguments 
and the solidity of thy estab- 
lishment in the four parts of 
the world, convert the most 
obstinate people, to con- 
secrate whatever they have, 
and whatever they are, to 
the Sovereign Maker of the 
Universe. 



1490. Thus the empire of conscience, or first domi- 
nion, the religious, political, and domestic peace intended 
by the Bull Fast oralis Honiara Po?itificis Vigilantia of Pope 
Paul V. "desiring nothing more," nothing less, " than by the 
(< guidance of God to preserve inviolable the integrity of 
te faith, public peace and justice," must be now established 
in spite of every resistance : " for the mouth of the Lord of 
Hosts hath spoken it." (1470.) 

1491 • This is the motive of all the political disturbances 
which we now witness, and which cannot end otherwise than 
by the reunion of the Protestant and Greek schismatic 
sects to the Church, viz : the perpetual, universal, visible, 
and orthodox, in a word, Catholic Church. Now, there- 
fore, the best, or rather the only friends to universal quiet- 
ness and happiness, are the most zealous promoters of Ca- 
tholic unity. F. G. 

1492. For every nation, let it be ever so strong, or pre- 
judiced, must be either rebuked, (i4fi8 ) or converted (I486'.) 
to the Roman Church, (1464. — 1475.) whose Head Pontiff 
seems gone from his seat or residence, to bring back the 
inconsistent, or Protestant persuasions, and the schismati- 
cal communion, (less prejudiced against the Holy See, since 
its present tribulation,) to the one fold of Christ, under 
one shepherd. (1474. I486.) 

1493. " Other sheep 1 have which are not of this fold, 
them also I must bring, and they shall hear my voice, V. 
and there shall be one fold and one Shepherd." W. 

1494. So far the rapacious eagle (1368. 1374.) is to 
bring to the saving faith, and to snatch from the shadow of 
death the black Eagle andTHK Lion, lately come from coun- 
tries /a?', off, to restore to Rome the daughter of Jerusalem 
and of the Synagogue, viz: the Mother-Church. (1447.) 

1495. O Lion, thy strength is not to resist, but to 

Ff2 



236 



1496—1502 



serve the Church of the living God, the pillar and ground of 
the truth, of whom it is written in the 6'Oth chapter of 
Isaiah, entitled by the Protestant Reformed Church of 
England: " The glory of the Church, the many blessings after 
a short tribulation ;" (1463.) 

4th document. 

1496. " The abundance of the sea shall be converted into 
thee." G. 

1497. "All the flocks of kedar shall be ga- 
thered TOGETHER INTO THEE." G. * 

1498. " Surely the isles shall wait for me." S. 

1499. " The nation and kingdom that will not serve 
thee G shall perish. Yes, those nations shall be utterly 
wasted/' (1492 ) 

1500. " The glory of Libanon shall come unto thee, G. 
the fir-tree, the pine-tree, and the box together]-, to beau- 
tify the place of my sanctuary. A. And I will make the 
place of my feet glorious." (1488.) 

1501. " The sons also of them that afflicted thee (1481.) 
shall come bending unto thee, and all they that despised 
thee T. shall bow themselves down at the soles of thy feet : 
and they shall call thee the City of the Lord, the Zion of 
the Holy One of Israel." (I486 ) 

1502. " Whereas thou hast been forsaken and hated, 
(1484.) so that no man come through thee, I will make 
thee an eternal excellency, A. G. S. ajoyxrfmany 
gen e rati on sj. 

* All sects protesting against l * the Church of the living God, the pillar 
and ground of the truth," are necessarily the offspring of lie, or gates of 
hell, w hich shall not prevail against the Mother-Church, a. But Kedar means 
hell ; (735.) the uncatholic sects, therefore, must be meant here under the 
name of " the flocks of Kedar" in opposition to the one flock of Christ. W.E. 

f The glory, or cedars of Libanon, seem to represent the Maronites, a 
Christian people near Libanon, reunited, in the seventeenth century, to the 
Catholic Church : the fir-tree represents the Russians ; the pine-tree the 
northern Protestant people ; and the box-tree the British isles ; that is, 
the places where these different trees are indigenous. 

% It is self-evident that the Roman, or Mother-Church, notwithstanding the 
desertion and hatred of all the dissenters from her, viz: ike flocks of Kedar, 
is to be called even by them the Holy Zion, or Holy Catholic Church, 
and to be an eternal excellency. Nothing, therefore, could possibly be more 
aukward and groundless, than to attribute to Christian Rome what belongs to 
Pagan Rome (called Babylon formerly) as any other corrupted great city, 

where any religion, but the true or divine one, is welcome. Again, it is 

self-evident that many of these fine promises, (1500.) such as the permanent 
( H76.) conversion of all dissenters from the saving Church, after a short tribula- 
tion, (1486.) have not been accomplished in any of the already elapsed five 
first of the seven ages of the original, perpetual, visible, and orthodox, 
in a word, Catholic Church. It is equally clerfr that they cannot be accom- 



1303—1511 



237 



1503. " For brass I will bring gold, and for iron I will 
bring silver." (UBS) Isa. Ix. 5.7.9- 12—15. 17- 

1504. And thou City of Opulence, let the end of thy evil 
way, (of exclusion) not of thy existence, or constitution, come. 

l5od. From a true Babel, a confusion of all religious 
errors, ever w ill come, because they are not Catholic — from 
a modern Babylon, or abode of all iniquities, do become a 

new Niniveh. ■ Niniveh, who changed the wrath of God 

into mercy. 

1506. " Jonah arose, and went into Niniveh, and said : 
Yet forty days, and Niniveh shall be overthrown." (1457, 
1458.) 

1507. " Word came unto the King of Niniveh, and he 
arose from his throne, and he laid his robe from him, and 
covered him with sackcloth, and sat in ashes. And he 
caused it to be proclaimed and published through Niniveh 
by the decree of the king and nobles, saying: .... Let man 
and beast be covered with sackcloth, and cry mightily unto 
God : Yet let them turn, every one, from his evii way, and 
from the violence that is in his hands. Who can teli if God 
will turn and repent, and turn away from his fierce anger, 
that we perish not ?'* 

1508. " And God saw their work, that they turned from 
their evil way ; and God repented of the evil he had said that 
he would do unto them : and he did it not." Jonah iii. 3. 4. 
6. 7. 8. 9- 10. 

1509* Thus, O modern Babylon, of which merchants are 
the great men oj the earth, like another Niniveh, thou hast thy 
own choice, between the wrath of God and his mercy-— be- 
tween his mighty messenger of destruction, and his pleni- 
potentiary vicegerent OF RECONCILIATION. (145S.) 

1510. Oh ! rather let his plenipotentiary Vicar, the doc- 
tor of nations, become the mediator of the British empire 
between God and men. (977-) 

1511. He has reconciled France to God and France to 
herself. (1358.) Can he not do the same with England ? 
Can he not reconcile her both to God and to her sister-coun- 

plished in her seventh, or last age, which is to be a heavenly, not an earthly 
state ; in a word, the heavenly Jerusalem. They must, therefore, be ac- 
complished in her sixth age, which, according to the best interpreters of 
scripture, is already begun. — A German divine, who died like a saint in Ger- 
many a century ago, the most explicit commentator of John's Revelation relat- 
ing to that same sixth age, shews it is begun with the Pontificate of the pre- 
sent Pope, and the reign of the present ruler of France, of whom he speaks 
more like an historian of the past, than as a predictor of future time. 



238 1512—1520 

try, never used as a sister, but worse than the most hated 
stranger, only because she persisted in being faithful to her 
God and to his Church, which made England Christian, ci- 
vilized, and free. (83.) 

1512. The Head of Christendom is the best, nay the 
only real mediator in religious differences. (1360 — 1364.) 

J513. A word of Christ's Vicar will remove the only 
existing difficulty about the emancipation of Catholic Ire- 
land, viz: the pretensions of his faithful children to, and 
the scruples, that is, the fears which their opposers entertain 
about, a restitution of ill gotten, or formerly Catholic goods. 

15 14. He, and he alone, can say in the name of the 
Church : " Give us the persons," or rather the souls, " keep 
the goods as he did in France to have a religious peace, 
otherwise impossible, (ill 8- note.) 

1515. He, and he alone, can perform a real union of 
England and Ireland; a union much more necessary to the 
former than to the latter, which has much less to lose by any 
political change than her sister, much more interested to re- 
collect that 

1516. " Every kingdom divided against itself is brought 
to desolation." Matt. xii. 25. (1499.) 

1517. Let, therefore, both Ireland and England sisterly 
unite by the tie of Christianity, and for x the sake of self pre- 
servation, under the mediation of the common father of 
Christendom. (976, 977.) 

1518. Then, and then only, every heart and hand united 
for the unlimited government of a prince too enlightened, 
too unprejudiced, too well advised, and too constitutional 
not to defend and befriend the Catholic part of his subjects as 
well as the rest ; the vulnerable part of the British empire be- 
comes its strongest buhvark, and England may hereafter rest 
upon a physically invincible defensive. 

1519. Thus every prospect of the enemy, ever to invade 
any part of the British empire, happily frustrated, he has no 
occasion for so much coast, lor such a fleet; his dominions 
then naturally return to their former habit of a territorial and 
cultivating country, and England keeps tacitly its superior 
marine and tried power, as a matter of course. 

1520. Who knows whether France would not then be sa~ 
tisfied with her own natural limits, between the Rhine and 
the Alps, as she herself intended before the unfortunate sys- 
tem of the too early cut off Pitt encouraged French bravery 
at the expense of English treasure and security ? 



1521 — 1530 



239 



1521. Who knows whether Holland would not recover 
her independence, and Spain her " king humbled to confu- 
sion?" (1453.) 

1522. At any rate, when England is no where vulner- 
able, and every where supported by people too much in- 
debted to the English Constitution ever to forsake it, any 
accommodation with the enemy is comparatively easy and 
secure. 

1523. And for this very accommodation, what other 
mediator, than the just, moderate, patient, magnanimous, 
and wise Pius VII. the best friend of France and of England ? 

1524. Of France. For which he shewed his readiness 
" to sacrifice to the good of unity whatever could beconso- 
nant with religion, and to give up his life in behalf of his 
beloved children the French people, if it could be useful to 
their salvation." (1373.) 

1525. The best friend of England, to which he sacrificed 
his temporalities and liberty, rather than take any political 
or spiritual measure contrary to his best wishes for her wel- 
fare, and to her external and internal peace*. 

1 1526. Behold in Pius VII. the only pacific and impartial 
sovereign of all Europe : thus the only mediator, whom any 
of the belligerent powers cannot refuse without injuring it- 
self, by proving to the world an iniquitous, restless, and 
bloody disposition. 

J 527. Eet generous England, therefore, reward his gene- 
rosity, by her grateful confidence in his wisdom, goodness, 
piety, justice, and magnanimity. 

1528. Let her publicly claim from the French govern- 
ment itself the mediation of the head of Christendom to 
pacify Christendom. (1363.) 

1520. Since " honesty is the best policy,'* the best 
Christian, as the most honest man, must be the best poli- 
tician. 

1530. No wonder, then, if the most holy Popes ever 
were the best politicians. 

* See a Corresjio?idonza slutentia:," between the courts of Paris and Rome, 
printed at Cagliari, and reprinted at Palermo ; from which it appears that the 
short tribulation (1501.) which the Pope is now enduring, is partly owing to 
his refusing to declare war against England, the object of which pretended 
war, as appears by the Pope's answer, was the groundless expectation of its 
being followed by disturbances in Ireland.— —Who could expect to invade 
Ireland any more than England," had Ireland the same interest to maintain 
the political constitution of a free and equitable country ; had it become 
thereby almost as heartily attached to the Mother- Country as to the Mother- 
Church ? 



240 



1531—1541 



1531. Who but Popes found out, in what they called 
the peace of God, a holy remedy against the hopeless 
barbarity, and desperate cruelty of civil wars ? 

1532. * Who but a holy Pope, Paul V.(1490.) suggested 
that empire of conscience, that scale of divine justice, to 
which every one, nations, kings, and popes were to be sub- 
mitted, for the religious, political, and domestic peace of 
the whole Christendom (1003 — 1006.) for the common 
happiness of the Universe ? 

1533. Who but a holy Pope, Innocent the Hid. invent- 
ed a means so extraordinary that it is still misunderstood, 
and therefore misrepresented ; the means of insuring at once 
through a religious ceremony, (83.) the crown on the head 
of its-owner, the liberation of the nation, and the security 
of the land against a powerful meditated invasion ? 

1534. And which was the object of that, the deepest po- 
licy ever made use of? England in the reign of King John. 

1535. Let, then, England claim once more the same use- 
ful papal mediation, to preserve the crown in the reigning 
family, and to insure to the British nation the benefit of her 
constitution, national integrity and independence, against 
any future occurrence.. 

1536. All this may and must be done by the Pope. For 
without him, no emancipation ;( 1513.) no emancipation, no 
security ; no security, no liberty. 

1537- No liberty ! — because a ministry which has a mo- 
tive, or only a pretext of fear, has one of infringing the 
rights or privileges of individuals or corporations for the real 
or pretended public good. 

,1538. Remark here, how Providence does ever punish 
injustice with its own doings, and generally places the reme- 
dy in the evil itself. 

1539. Had England ever used Catholic Ireland as she 
would be used herself, the fear of Jacobinical influence 
would not have brought her into a ruinous and useless war. * 

1540. The outcry of No Popery has brought the British 
empire to the brink of destruction, from which Popery alone 
can hereafter preserve England. (1536.) 

1541. Once more. Let England soberly and wisely re- 
quest publicly the mediation of Pius VII. — The mediation 
of the Pope must be much more acceptable to Catholic Por- 
tugal and Spain, than any expensive assistance and motnen- 



* Useless, because the restoration of justice was not its only aim. 



1542—1549 



241 



tary co-operation, which England can neither withdraw with 
honour, nor continue long with prudence. 

1542. His enlightened charity must suggest to him 
Christian, and consequently most equitable terms of a. just, 
and consequently lasting, and honourable peace. 

1543. If the enemy, ever so cunning in his two-edged 
dilemma, accept of his mediation and terms, Christendom 
is saved, and must be benefited by them. 

1544. If the enemy does not accept of his mediation and 
terms, his refusal makes him every where unpopular, and 
England acquires the esteem and friendship of every man 
wishing for peace. Thus, in both cases, falls to the ground, 
the "delenda est Carthago" {1457 . 1458.) 

1.545. So far the mediation, or even only the public 
and sincere request of the mediation of his present Holiness 
Pius VII. must be effectual, in conquering peace, or in mak- 
ing war hereafter useless to the intentions of the enemy of 
England. 

1546. I cannot help closing the previous reflections with 
this last, viz: that in the present, as well as in former remark- 
able epochs, Providence shews herself by pointing out the 
instruments of her mercy or justice under appropriate names. 
Witness David, Solomon, and Jeroboam, whosenames 
are each the abridgment of .the reign of its bearer. (See 
-De Bonald's "Theorie du pouvoir Politique et Religieux," 
and " Legislation primitive.") 

1547. Thus likewise the famous man who, in spite of 
the best intentions, his loyalty and patriotism, brought Pro- 
testant England to the now open abyss, was Pitt ; so the 
cunning politician who foresaw, without remedying, the dan- 
ger, was Fox. 

1545. Likewise now the threatening mighty messenger of 
divine revenge, or providential destructor, is Bonaparte 
Napoleon*, so the rapacious eagle, intended, it seems, 
to snatch from its ruin the threatened victim, by a pious 
return to the clear- mount, or visible Zion, is Pius 
Claramonte. (1482.)' 

1549- Moreover, the Pitt and the Fox of the imminent 
crisis; those two distinguished characters, as able, as wil- 
ling to provide for the security and happiness of their belov- 
ed country, as it ever was given to any men, without the 

* Bona parte, or from govd pai t. Napoleon, the corruption of Apollo, from 
apolluuy to destroy. 

Gg 



242 



1550—1551. 



necessary guidance of real Christianity, or divine Religion, 
those two mernorable statesmen scarcely ever agreed, except 
in these two, thus the more striking and more undeniable 
points, viz; 1st, The critical situation of England ; 2d, The ne- 
cessity of doing justice to the Catholic part of these realms. 
Should the glory of thus averting the former by attending 
to the latter, be providentially reserved to the administration 
of the present prime minister, how wisely would he justify 
his fortunate name of Perceval (per se valens) and draw 
upon himself the blessings of God and men ! ! ! 

1550. O Great Britain! O my country! there is no 
prophecy, therefore, (1549.) but only common sense, in 
foreseeing that your present situation, between a hopeless 
war, and a peace politically impossible, must soon be at an 
end. "(1499-) 

1551. Your own choice will decide your fate.— Either 
the emancipation, or the slavery of the whole British em- 
pire.— No Popery, no Liberty. (1516. ]536. 1537.) 




Keating, Brown, and Keating, Printers, 
$S, Duke-St. Grosvenor-Sq. London. 



ERRATA. v 



Please to correct with the pen every underwritten error before criticising. 



'AGE 


IT M n m 
V In JJ fc K. 


LINE 


ERRO RS. 




3 


vi. 


7 


It is better to obey God 


We ought to obey God 








than men. Acts v. 


rather than men. Act* 








25. 


v. 29. 


5 




5 


Heb. ix. i. 


Heb. xi. 1. 


9 


E. 


8 


Acts xi. 47. 


Acts ii. 47. 


12 




3 


Matt. xvi. i9. 


Matt. xvi. 18. 


Do. 


a. 


4 


Matt. xvi. 18. 


Matt. xvi. 19. 


16 


46. 


4 


Reformation. 


its Reformation 


23 


* 


10 


Rom. xiii. i2. 


Rom. xiii. 1, 2. 


Do. 


* 


15 


i8th century 


19th century. 


29 


91. 


1 


Jew, Christian, 


Jews, Christians, 


Do. 


91. 


2 


Mahometan 


Mahometans 


39 


166. 


5 


scriptural 


canonical 


56 


285. 


8 


et Jurieux 


et Arnaud . 


62 


z. 


1 


of the vine 


of the fruit of the vine 


82 


430. 


7 


Bacons 


Thomas Mores 


84 


451. 


9 


the angels 


its angels 


85 


* 


6 


mistranslated 


altered the canonical text 


86 


470. 


3 


life and facts 


undoubted life and facts 


91 


506. 


1 


sins 


faults 




K t A. 


6 


Because 


That 


9 6 




o 

55 


2 Mac. xii. 48. 


2 Mac. xii. 46. 


98 


565. 


1 


Who 


Whose 


J 05 




8 


shall be useful 


will be useful 


Do. 




J5 


shall see 


may see 1 


106 




27 


shall not 


might not 


108 


589. 


3 


the habitual standard of its habitual standard in 


112 


614. 


3 


eminences 


description 


Do. 


615. 


3 


attributions 


attribution 


116 


649. 


3 


pituitary glands 


pituitary gland 


117 


653. 


3 


quadragemina 


quadrigemina ( every thus ) 


"MO 

j iy 


ooo. 


Q 

y 


AKlRAT 


Amram 


i on 
IzU 


ODO. 


Q 

y 


anno 1710 


anno 1810 


121 


674. 


2 


1 John x. 3. 


Johnx. 9. 


124 


705. 


1 


1 Cor. i. i9. 


1 Cor. vi. 19. 


1 01 


Note 


4 


the next day 


the next time 


127 


728. 


4 


Salomon 


Solomon (often) 


1 Oft 

1 AO 


/JO. 


Q 


covering of the skull, 


cover of the triple brain, 








and the 


and the 








tent of the little brain covering of the skull. 


129 


740. 


3 


(736.) 


(733.) 


Do. 






(733.) 


(736.) 


loU 




£- 


little brain 


brain 


Tin 




o 
i> 


Mother of theGod-man Mother of the Lord 




701. 


3 


Do. vii. 4. 


Sol. Song iv. 9. 


136 




1 


into— into' 


to — to 


137 




1 


becoming again 


united again to 


Do. 


817. 


3 


is due 


is to be ascribed 


138 


825. 


3 


1 Tim. vi. i. 


1 Tim. iv. i. 


142 




3 


Isa. i. 8. 


Isa. i. 18. 


143 


868. 


3 . 


(716.) 


(708—714.) (often) 


Do. 


* 


1 


as agent 


as the agent 


144 


874. 


30 


(655.) 


(665.) 


Do. 


876. 


2 


of LIGHT 


of colour, or LIGHT 


149 


925. 


2 


pairs . . . say 


■peers . . . they say 



V 



ERRATA. 



f AGE 

150 
152 
154 
161 
162 
Do. 
164 
165 
Do. 
168 
169 
176 
Do. 
Do. 
179 
a 82 
383 
Do. 



UNDER 

936-7. 
947. 
959. 
997. 

1006. 
1017. 
1018. 
Do. 
1044. 
1052. 
1100. 
1103. 
1104. 
1126. 

7th. 
1172. 



Do. 1173. 



207 1317. 

209 1330. 

212 * 

215 * 

ai6 1373 

*37 1505 



LINE 

a 

2 
' 1 

7 

7 

3 

6 

3 
13 

4 

2 

1 

1 & 4 
4 
10 

7 
1 
1 



185 




1 


Do. 


* 


9 


192 


1234. 


5 


195 


1243. 


8 & 19 
3 


198 


1260. 


Do, 


1263. 


2 


*99 


1266. 


10 


Do. 


Do. 


, 12 


201 


1277. 


1 


so6 




2 


Do. 


1314- 


3 


Do. 




10 



6 
2 

s 9 
22 

7 



ERRORS. 

into 
few 
That 

remembered 
its head 
(874—900.) 
the Christians 
should 

but only defined 
the inspiration 
the orders 
abetting 
circulation 
ministry 
systic bile 
inordained 

SYSTIC BILE 

Systic bile is a bitter 
and consequently 
comfortingcompound 

The . intent of extreme- 
unction is to comfort 
the sick 

Systic bile 

(506.) 

John viii. 58. 
.Eucharist 
Deity 
represent 

to the Pope the right 
to the farmer the right 
I appoint you 
real conversion 
martyrized 

Mary never signed as 
many as a hundred 
warrants of death, all 
for rebellion, and not 
for difference of reli- 
gion 

of the reproach 

during the prayer 

a circle 
(1218.) 
will come 



CORRECTIONS. 

in 

a few 

no wonder that 
reminded 
its Head 
(874. 900.) 
Christians 
would 

which could only define 
inspiration (every time) 
Ordination 
abiding 

the circulation (often) 
the ministry (eveiy time) 
cystic bile's use 
unordained 

CYSTIC BILE'S USE 

Cystic bile is a bitter, but 
a most comforting 
compound 

Extreme- Unction is a sor- 
rowful, yet most con- 
soling remedy 

Cystic bile's use 

(136.) . 

John vm. 56 — 58. 

the Eucharist (often) 

the Deity (every time) 

represents 

the Pope's right 

the farmer's right 

I appoint unto you 

real consecration 

martyred 

Mary never signed more 
than 273 warrants of 
death, ?nostly for rebel- 
lion, none in support of 
private opinions or 
female supremacy +. 

from the reproach 

during prayer 

(916.) 

a circus 

the note of (1118.) 
welcome 



T Elizabeth executed m ire than double that number. Her good friends say, " for 

treason, not for religion." " For treason, not for religion" indeed ! when her 

ox.cn laxv made it " high treason for a priest to be in England, whether he exercised his 
functions or not." (1459.) See " Speed's History," who is deemed a true author: aho 
tha top cf the last page of the Second Pari of this Work.— Yet Mary was not faultless. 



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